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AN

EXPOSITION

OF THE

Old and New Testament:

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

PRACTICAL REMARKS AND OBSERVATIONS:

BY MATTHEW HENRY.

EDITED BY
THE REV. GEORGE BURDER, AND THE REV. JOSEPH HUGHES, A. M.
WITH THE
LIFE OF THE AUTHOR,
BY THE
RET. SAMUEL PALMER.
jFirst amuttan JSSttion:
TO WHICH IS PREFIXED,
A PREFACE,
BY ARCHIBALD ALEXANDER, D. D.
PROFESSOR OF THEOLOGY IN THE SEMINARY AT PRINCETON, X. t.

VOL. I.

PHILADELPHIA:
ED. BARRINGTON & GEO. D. HASWELL,
MARKET STREET.
1843.

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^^

Boafera District of Pennsylvania, to wit :
BE IT REMEMBERED, That on the Eighth day of August, in the fifty-third year of the Inde
pendence of the United States of America, A. D. 1828, Towar & Hogan, of the said District, have
deposited in this office the Title of a Book, the right whereof they claim as Proprietors, in the words
following, to wit:
" Preface to the First American Edition of Henry's Exposition of the Old and New Testament. By Archibald
Alexander, D. D. Professor of Theology in the Seminary at Princeton, N. J."
In conformity to the Act of the Congress of the United States, entitled, "An act for the encouragement of Learn
ing, by securing the copies of Maps, Charts, and Books, to the Authors and Proprietors of such copies, during the
times therein mentioned'^ — And also to the act, entitled, "An act supplementary to an act, entitled, "An act for the
rBcouragement of Learning, by securing the copies of Maps, Charts and Books, to the Authors and Proprietors of such
i,v$ies during the times therein mentioned," anq extending Hie benefits thereof to the arts of designing, engraving, and
t-jasng historical and other prints," . i, D. CALDWELL,
Clerk of the Eastern District of Pennsylvania.

PREFACE

TO THE

FIRST AMERICAN EDITION

OP,

HENRYS EXPOSITION

OP THE

OLD AND NEW TESTAMENTS.

BY ARCHIBALD ALEXANDER, D. D.
PROFESSOR OF THEOLOGY /A* THE SEMINARY AT PRINCETOn", Jf. J

PREFACE TO
HENRY'S COMMENTARY.

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

iv PREFACE.
by any of these publications ; and in those points in which its peculiar excellence con
sists, remains unrivalled. For some particular purposes, and in some particular
respects, other Commentaries may be preferable ; but, taking it as a whole, and as
adapted to every class of readers, this Commentary may be said to combine more
excellencies than any work of the kind which was ever written, m any language.
And this is not the opinion of one, or a few persons, but thousands of judicious theolo
gians have been of the same mind; and it may be predicted, that as long as the
English language shall remain unchanged, Henry's Exposition will be highly appre
ciated by the lovers of true religion.
Our object in this Preface is, to endeavour to point out some of the more distinguish
ing characteristics of this great work, and to offer some motives to induce Christians
of our country to study it. Before I proceed farther, however, I would remark, that
the principal excellence of this Exposition does not consist in solving difficulties which
may be found in Scripture. On this ground, complaint is sometimes heard from those
who consult this Commentary, that they may obtain light on obscure and perplexed
passages, of being disappointed in their expectations ; and that, while plain passages
are largely expounded, those which are difficult are briefly touched, or passed over
without notice. To this objection it may be answered, that to exhibit the use and
application of those parts of Scripture which are not involved in difficulty, is far more
important for practical purposes, than the elucidation of obscure passages. It is a
genera], and surely it is a comfortable fact, that those parts of Scripture which are
most obscure are least important. But the same objection might be made, and indeed
has been made, to all Commentaries, that they leave the difficult texts as obscure as
they found them ; from which the only legitimate inference is, that, in regard to a large
portion of texts of difficult interpretation, the learned and unlearned stand very much
on the same level ; yet, doubtless, much light has been shed on many things in the
Scriptures, by the labours of the learned. And although we do not claim for this
Commentator the highest place among Biblical critics, yet we have a right to say, that
Henry was a sound and ripe scholar ; and especially, is said by his biographers to
have been an excellent Hebrew scholar. We are not to suppose, because no parade
of critical learning is exhibited in these volumes, that the Author did not critically
examine every text. As the Orator is said to practise the art of eloquence most per
fectly, when all appearance of art is concealed ; so we may say, that he makes the best
use of the critical art in the instruction of the people, who furnishes them with the
results, without bringing at all into view the learned process by which they were
arrived at. One fact is certain from internal evidence, that Mr. Henry wrote his
Commentary on the Old and New Testaments, with the learned compilation of Pool,
called Criticorum Synopsis, open before him; as, in all difficult passages, he has
judiciously, selected that opinion from the many presented in this work, which, upon
the whole, seems to be most probable.
But, while we contend that our Author is a sound and ingenious Expositor, as it

PREFACE. v
relates to the literal interpretation of Scripture; yet we do not found his claim to pre
eminence on his critical acumen, or profound erudition, but on qualities which shall
now be distinctly brought into view.
1. To begin, then, with the style of this work, 1 would remark, that two qualities,
not often united, are here combined, perspicuity and conciseness. That the style is per
spicuous needs no other proof than the examination of any page of the Exposition.
And when I attribute perspicuity to this composition, I use the word in direct reference
to the capacity and apprehension of the unlearned reader. A style chiefly formed of
words of a foreign origin, may be as perspicuous to a learned man as any other ; but
not so to the common reader, who is only familiar with that kind of language which is
commonly used in conversation. For the most part, Mr. Henry's style is made up of
pure old English words, and therefore it is plain to every class of people ; and is also
familiar, because the words are the same as those all are accustomed to hear every day.
But it will not be so readily granted that the style is concise. The number and size
of the volumes seem to lead to a different conclusion. And, indeed, when we see six
folio volumes, written by one hand, the presumption is very natural and strong, that he
must be a diffuse writer. This, however, in regard to our Expositor, is not the fact.
The*"e are few books, in the English language, written in a more concise, sententious
style, than Henry's Exposition. On examination, very few expletives will be found.
Every word speaks, and every sentence is pregnant with meaning ; so that I do not
know how the book could be abridged in any other way than by leaving out a
part of its contents. And we must distinguish between a long discourse and one
which is diffuse : a short work may be very diffuse, while one of great length may not
have a superfluous word.
2. Another quality of the style of this Commentary is vivacity. This word does not
exactly express the idea which I wish to convey, but it comes as near it as any one I
can think of at present. I mean that pleasant turn of thought, in which we meet with
unexpected associations of ideas, expressed in that concise and pointed form which, on
other subjects, would be termed wit. Indeed, if I were permitted to invent a phrase
to indicate the quality of which I am now speaking, I would call it spiritual wit. It
has, by some, been called a cheerful style ; and certainly, the reading of this work has
a tendency not only to keep the attention awake, but to diffuse a cheerful emotion
through the soul. He must be a very bad man who would become gloomy by the
perusal of Henry's Commentary. Now, I need not say how important this quality is
in a composition of such extent Without it, however excellent the matter, weariness
would take hold of the reader a thousand times before he had finished the work. This
seems to have been the natural turn and complexion of the pious author's thoughts.
There is no affectation ; no unnatural comparisons, or strained antitheses. It is true,
there is an approach to what is called quaintness, and a frequent play on words and
phrases of similar sound, but different meaning ; but, although these things are not con
formable to the standard of modern taste, yet they are very agreeable to the great mass

vi PREFACE.
of the people, and give such a zest in the perusal of the work, that we can scarcely
allow ourselves to indulge a wish, that the style were in any respect different from
what it is.
3. But a characteristic of this Exposition of a more important kind than any that
have been mentioned is, the fertility and variety of good sentiment, manifest through
out the work. The mind of the author seems not only to have been imbued with ex
cellent spiritual ideas, but to have teemed with them. It is comparable to a perennial
fountain, which continually sends forth streams of living water. In deriving rich in
struction and consolation from the sacred oracles, adapted to all the various conditions
and characters of men, the author displays a fecundity of thought, and an ingenuity in
making the application of divine truth, which strikes us with admiration. The resour
ces of most men would have been exhausted m expounding a few books of the Bible ;
after which little more could have been expected, than common-place matter, or the
continual recurrence of the same ideas : but the riches of our Expositor's mind seem to
have been inexhaustible. He comes to every successive portion of the sacred Scrip
tures with a fulness and freshness of matter, and with a variety in his remarks, which
while it instructs, at the same time refreshes us. Even in his exposition of those books
which are very similar in their contents, as the gospels for example, we still find a pleas
ing variety in the notes of the commentator. It is difficult to conceive how one man
should have been able to accomplish such a work, without any falling off in the style
of execution.
[t is true, indeed, that Mr. Henry did not live to put a finishing hand to the exposi
tion. He had made ample preparations for the completion of the work, but while it
was in the press, to the regret of all good men, he was called away from the field of
labour. But the providence of God, though mysterious, is always wise. It should be
matter of lively gratitude, that this eminent servant of God was permitted to remain
so long in our world, and to accomplish so much for the edification of the church, not
only in his own, but in all future ages. The commentary was completed by the author,
as far as to the end of the Acts of the Apostles : the remaining books were ex
pounded by certain of his friends, who were eminent for their theological knowledge
and piety ; and who, doubtless, availed themselves of the assistance of his papers, in
executing the work, which they respectively Undertook. Their names are prefixed to
the books on which they severally wrote the commentary ; and although the reader
will be sensible of the want of Mr. Henry's peculiar vivacity and happy turn of thought ;
yet he will find the continuation of the Exposition executed in an able and judicious
manner ; and with as near an approximation to the author's inimitable style, as could
be expected from other hands.
4. There is perhaps no one thing which gives a more distinctive character to this
performance, than the weighty, pithy, pointed sayings, with which it abounds. Whe
ther these apothegms were, generally, the production of the author's ingenuity, or were

PREFACE. vii
collected from the common stock of English proverbs, current in his day, their value is
the same to us.
The ancients appear to have understood, better than the moderns, the importance of
the method of instruction by proverbs, or aphorisms. It was considered by them the
highest effort of wisdom to invent proverbs, parables, or fables, which, in few words,
convey much meaning. Several of those, called by way of eminence the wise men
of Greece, are celebrated for no other productions, but a few sayings which met with
general approbation, and which passed into proverbs. The value of a stock of good
proverbs to a nation cannot easily be too highly appreciated. These are kept in con
stant use and circulation, and are learned by all classes of people, without effort ; and
become, to the vulgar, the maxims by which life is regulated. Nothing is more com
mon, when a man's judgment has been suspended for a while, than to come to a deci
sion, by the recollection of some proverb, or general maxim. Men are actually influ
enced by the knowledge which is present to their minds, at the moment when their
purpose is formed, and this gives an advantage to apothegms over every other form in
which useful knowledge is treasured up. While other learning is like treasure hoarded
up, which cannot always be put into circulation at a moment's warning, these are com
parable to the current coin of a nation, which is always ready, and always in circula
tion. Perhaps a man might often be as useful to his country by inventing and putting
into general circulation, a few pithy, pointed, moral or prudential maxims, as by writing
an elaborate work on moral science, or political economy. It is a fact worthy of notice,
that the peasantry or common people in some places, carry on their conversation very
much by recollecting and repeating appropriate proverbs ; and such people will gene
rally be found to be more than usually discerning and prudent. In the instruction of
youth, this easy method of furnishing and fortifying their minds, ought not to be ne
glected. A father who instils into his children a large stock of sound, practical, moral,
and prudential aphorisms, really leaves them a richer inheritance, than if he provided
for them as many jewels. We have, moreover, the highest authority for this mode of
instruction. The Bible is replete with aphorisms of the most important kind ; and one
whole book, written by the wisest of men, contains nothing else but proverbs. Be
sides, many of our Lord's instructions were delivered in this form.
One of the most useful and esteemed works of the celebrated Erasmus, is, a collec
tion of aphorisms, from all the writings of the Greek and Roman authors ; and he
who should judiciously make a collection of useful English apothegms, would confer a
favour on the public at large. But it has occurred to the writer, many years since,
that an excellent and useful little volume of choice sayings, might be collected from
Henry's Commentary alone ; and if any reader of this work should take the pains to
make such a collection for his own use and that of his children or friends, he would
never have occasion to repent of his labour. The exuberance of our author's mind in
composing such apothegms ; or his diligence in collecting them, gives a peculiar stamp
to his work, which distinguishes it from all other expositions ; and ever will render it
Vol. I.— 2

viii PREFACE.
valuable, as the repository of a most useful species of learning, not to be found in such
abundance, any where else.
5. The next characteristic of the following Exposition, is, the felicity and frequency
with which the text, at any time under consideration, is elucidated by parallel passages
If there were no more than a frequent and copious reference to such similar texts, it
would not deserve particular notice as forming a distinguishing trait of this perform
ance ; for other commentators have exceeded Mr. Henry in this respect ; and, indeed,
a good concordance, with patient labour, is all that is requisite for the accomplishment
of such a work. But in Mr. Henry's references, there is often an ingenuity whieh
borrows light from points where it was not perceived by others to exist. By an unex
pected association and comparison of different passages, while he instructs us in that
knowledge of the Scriptures which is derived from comparing spiritual things with spi
ritual, he, at the same time, fills us with an agreeable surprise, at the unlooked for co
incidence of points apparently remote from each other.
No one, I think, can read this commentary without being fully satisfied, that the word
of God dwelt richly in the mind of its author, in all wisdom and spiritual understanding.
Indeed, it would seem that the contents of the Bible were constantly present to his
mind, not merely in the way of recollecting them, but by a deep knowledge of their
meaning and various bearings ; so that he was able to survey each text by the aid of the
concentrated light of the whole Bible.
I need not pause to recommend this mode of interpreting Scripture ; for it recom
mends itself to every reflecting mind, and has the authority of apostolic precept. 1
will only remark, that it affords a double satisfaction to the lover of truth ; for while he
is thus enabled to understand a particular text more clearly, he, at the same time, dis
covers the harmony which subsists between all the parts of divine revelation.
The only other thing which I shall mention, as characteristic of this work, is, its
evangelical, spiritual, and practical cast. The truths of God are here presented sim
ply, without being complicated with human philosophy, or encumbered with the tech
nical distinctions of scholastic theology, or obscured by the mists of unintelligible me
taphysics. Neither is the truth presented in a controversial form, but mostly, as if no
controversy existed. No doubt controversy is necessary in its place, but the more it
is excluded from the pulpit, and from books intended for the edification of the people at
large, the more probability will there be, that the truth will produce its genuine effect.
It has been objected, that the author does not give sufficient prominence to some im
portant truths taught in the word of God ; — but, if he has given a sound exposition of
those passages in which these doctrines are contained, he has allowed them the same
comparative length and breadth which they occupy in the Bible ; and has preserved
that proportion between the different parts of divine revelation, which the Holy Ghost
has established. Indeed, this course is made necessary to the expositor of the whole
Bible, unless he would leave his exposition to discuss particular points of doctrine

PREFACE. ix
Besides, some truths, not more important than many others, occupy a large space in
systems of polemic theology, because they have often been opposed or disputed.
No man who has written so much, and expressed so many opinions, as Mr. Henry
has done in this commentary, will be likely to have the concurrence of any one think
ing man, on every minute point ; but it would be extremely difficult to find a book of
such extent, which unites so many minds in its approbation. Men, who seem to differ
considerably in doctrinal views, read this work respectively, with pleasure, and edifica
tion. It is no difficult matter, indeed, to ascertain the author's theological opinions;
which are freely expressed, when the exposition of Scripture requires it ; but he is mo
derate, and cautious of giving offence to those who differ from him ; and by his unceas
ing effort to give a practical turn to every passage, he conciliates the pious reader's
mind, even while he delivers opinions which he cannot adopt.
The end at which the author aimed, and of which he never lost sight in expounding
a single text, was, to make men wise unto salvation ; and the whole tendency of the
work is to produce spiritual wisdom, an ardent love of holiness, and a conscientious and
diligent regard to all the revealed will of God, in the performance of public and pri
vate duties.*
It is an excellency, in this commentary, that the truths of Scripture are adapted, with
great spiritual skill, to the various afflictions, conflicts, and temptations which are inci
dent to the christian life. The erring will here find reproof and direction, the sluggish
excitement, the timid encouragement, the mourner comfort, and the growing christian,
confirmation, and increase of knowledge and assurance.
It may be more necessary for the unlearned to read such works as this, than for the
learned ; yet I am persuaded, that there is no man living, however learned, but might
derive much practical instruction from Henry's Exposition of the Bible : and if minis
ters of the gospel would spend much time in perusing this work, it would manifest itself
by the richness and spirituality of their sermons and lectures. The celebrated George
Whitefield states, when speaking of his preparation for the work of the ministry, that
he had read the whole of Henry's Exposition of the Bible, on his knees. One princi
pal reason why young clergymen, who possess this work, derive less benefit from it than
they might, is, that they are in the habit, probably, of merely consulting the work, oc
casionally, when they want some aid in composing a sermon, or preparing an exposi
tory lecture for their people. But the full value of this commentary will never be per
ceived by those who thus use it. It should be carefully read, in course, and with a view
to personal improvement. It is a melancholy fact, that our intellect may be vigorous
ly exercised in discovering and arranging truths of the most important and practical
kind, without the least personal edification. This is one of the many snares to which
preachers of the gospel are liable, and from which it results, that their hearers often
derive much more benefit from their studies, than they do themselves. It would be a
* See the author's general Preface, prefixed to the 1st volume.

x PREFACE.
great point gained, if ministers could learn the art of studying their sermons with the
heart as well as the head ; and 1 know of few things which would more effectually
tend to bring this about, than a frequent and serious perusal of Henry's Commentary ,
especially if fervent prayer were combined with the reading.
But after all that I have said, with the view of exhibiting the characteristics of this
work, I am sensible that such general description can, at best, afford but inadequate
ideas of the spirit and style of an author, so peculiar in his manner. There is in good
writing, as in the human countenance, an expression, which mere words cannot depict.
There is a penetrating savour, — a diffusive spirit, which takes hold of the feelings of the
reader, and for the time, assimilates his emotions and sentiments to those of the writer.
To understand how this effect is produced by the tones of the living voice, accompani
ed with the animated expression of the countenance of a public speaker, is not so dif
ficult ; but to explain how the composition of one, long since dead, should still retain
that penetrating, spirit-stirring energy, which we find in the writings of men, whose
hearts were warm with holy affections, is not easy. The fact, however, is certain ; we
experience the salutary effect, when we peruse their works. In reading for edification,
therefore, it is of much greater utility to apply ourselves to the . writings of men, who,
while they wrote, felt the sacred flame of divine love glowing in their breasts, than to
such as excel in mere intellectual vigour, or in elegance of style.
My principal object in this preface is, to persuade those who may take the trouble to
read it, to enter seriously and resolutely on the perusal of the following work. What
ever other books of this kind may be possessed, still Henry's Exposition will prove a
treasure to any family, if it be diligently studied ; without which no book can be useful.
Hitherto, this commentary has not been in general use in this country, because co
pies were not abundant ; and the price of the work placed it beyond the reach of
many, who would have been much pleased to possess it : but now, when a cheap,
handsome American edition is issuing from the press, there is the best reason to hope,
that it will be widely circulated and extensively read. It is worthy of notice, also,
that the work is now presented to the public, not only in a very clear type, but also in
a portable and convenient form. Many persons, who have not much leisure for read
ing, are intimidated at the sight of folio volumes ; and to every one their use is incon
venient. But I am still apprehensive, that the number and bulk of the volumes, will
be a formidable obstacle to many. They will be apt to think, that they have neither
time nor patience to finish such a task, and therefore will be disposed to decline the un
dertaking. But such persons ought to reflect, that it will not be necessary to read the
whole, to obtain the benefit of a part ; a single book perused with care, will not be
without its advantage. There is no solid reason, however, for those persons, who sin
cerely wish-to study the Scriptures, to be discouraged by the extent of the work : for,
although viewed in mass, it may seem to be an almost endless labour to those who can
devote but little time to reading ; yet, if any one would form a simple calculation, he
would find, that the task can be accomplished with ease, in a very reasonable time

PREFACE. xi
Let us suppose, that only one half hour be appropriated to the perusal of this commen
tary in each of the days of the week, except the Lord's day, on which two hours might
be conveniently spent in this exercise ; and at this moderate rate of progress, the whole
work would be finished in less than three years.
But although we have spoken of this undertaking as a " labour" and " a task," yet
we are confident, that to the reader who thirsts for an increase of divine knowledge,
it would be found, on experiment, to be a very precious privilege. Such a person
would experience so much pleasure in the contemplation of scriptural truth, as here
exhibited, and would find his mind so enriched with spiritual thoughts, that he would
contract a lively relish for the exercise, and would be drawn to his work, when the
season of performing it occurred, with something of the same strength of appetite, as
that which urges him to partake of his daily food ; and would feel the privation as sen
sibly when debarred from it, as when prevented from taking his usual bodily repast.
Citizens, who have been long accustomed to spend an hour, in the morning, in reading
the news of the day, when, by any circumstance, this gratification is abstracted from
them, appear really to feel as much uneasiness, as if prevented from breaking their fast.
And why may not a spiritual taste become as lively, as that which is experienced for
the contents of a newspaper ? Why may we not enjoy the contemplation of divine
things with as strong a zest, as knowledge of another kind ? Surely nothing is want
ing to produce this effect, but a right disposition in ourselves. And the person who thus
contracts a taste for the contents of these volumes, will find means for redeeming more ti me
for reading than we have specified ; so that the work, for which we have allowed three
years, would, by many, be completed in one. And this exposition is not a composition
of that kind, which when once read, leaves no desire for a second perusal, but the spi
ritual reader will be led to mark many passages for a reperusal ; not because they were
not understood at first, but because they afforded him so much delight, or communica
ted such seasonable instruction, that he desires to come again and again to the fountain,
that he may be refreshed and strengthened.
But while we wish to raise in the minds of our readers a high estimation of the value
of Henry's Commentary, we would not dismiss the subject without observing, that
whatever lustre the work possesses, it is all borrowed. The light with which it shines
is reflected light. The whole value of this or any other similar work, consists merely
in holding up clearly and distinctly, the truth which is contained in the sacred records.
And whatever of spiritual wisdom, or of the savour of piety, is found in these pages,
was all derived from the influence of that Holy Spirit, who inspired the prophets and
apostles to write the Scriptures, and who still bestows grace and spiritual endowments
on his chosen servants, by which they are qualified, to preach and write, in such a
manner, as to promote the edification of his church. In every age, God raises up men
for the defence of the gospel, and also for the exposition of his word ; and some of these
are honoured not only with usefulness while they live, but with more abundant and ex
tensive usefulness after their decease ; so that being dead they still speak. It is impos-

xii PREFACE.
sible to calculate how much good has been, and will still be effected by the pi< ,us labours
of such men as Henry and Scott. Their works will be read in regions soremote and
obscure, that they never came to the knowledge of the pious writers. They will be
read in the distant islands of the Pacific, and in the central regions of Africa, as well
as in the most retired recesses of our own country. What an encouragement is this
for men, who have the ability, to labour indefatigably in the communication and diffu
sion of divine truth ? Of books we have a superabundance, but of books of the pro
per kind, we have not half enough. Copies of works of undisputed excellence ought
to be multiplied, until all who can read are supplied with the precious treasure.
But let God have the glory of every invention, of every gift, and of every work, by
which the progress and diffusion of truth are promoted or facilitated ; and let all that
is said in praise of men, be so spoken, as to redound to the honour and glory of the
Triune God ! — Amen.

Missing Page

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MEMOIRS

OP THE

LIFE

OF THE

RET. MATTHEW HENRY.

PURPOSELY WRITTEN FOR THE LONDON EDITION OF HIS WORKS.

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

« HE WAS A BURNING AND A SHINING LIGHT."

MEMOIRS

OF THE

REV. MATTHEW HENRY.

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

writings.

A Life of Mr. Henry was published, shortly after his decease, by his intimate friend,
the Rev. Mr. Tong, but it is now become exceedingly scarce; and though it contains a
just character and a faithful narrative, drawn from personal knowledge, as well as from
private papers, the manner in which it is drawn up is not the most pleasing, the writer
being then far advanced in life; and it is rendered prolix, and even tedious, by the inser
tion of too many extracts from his diary, and too many articles relative to Mr. Henry's
acquaintance and his own, as well as various other particulars, which at this distance of
time are become uninteresting. On these accounts it was judged advisable, instead of
reprinting that work, to compose a new one. In this, however, all that appeared inter
esting in the former is retained, and whatever else could, be collected, is inserted, parti
cularly in relation to his settlement at Hackney, where some persons were living when
the writer of this first came to that place, who had the happiness to be Mr. Henry's
hearers, and remembered him well.
Mr. Matthew Henry was the second son of the eminently pious and excellent Mr.
Philip Henrt, whose Life, published by him, is an admirable piece of biography, and
who was ejected by the Act of Uniformity from his living in the parish of Worthenbury,
in Flintshire, A. D. 1662. This his son was born October 28, in the same year, which
also, he observes with pleasure in his diary, gave birth to many other ministers of his
acquaintance, to whom God had appointed more peaceful days than their predecessors,
whom their brethren, who hated them, had cast out. " His birthplace was Broad-Oak, in
£scoid, Flintshire, within the parish of Malpal, which is in Cheshire; a district signalized
Vol. I-— 3

xviii MEMOIRS OF THE REV. MATTHEW HENRY.
in the British annalsjfor the famous monastery of Bangor. Hither his father removed
but a fortnight.before his birth, not being suffered any longer to continue in the place of
his former ministry; and here he spent the remainder of his days. Mr. Henry's mother
was Mrs. Katharine Matthews, the daughter and heiress of Mr. Daniel Matthews, a
gentleman of an ancient family and a considerable estate, which, upon his death, came
into the possession of Mr. Philip Henry, by which he was enabled to live in comfort
after his ejectment, and not only to preach the gospel gratis, as he had opportunity, but
likewise to relieve several of his necessitous brethren; But his wife proved to him a
greater treasure, as she was a woman equally eminent for piety and every other endow
ment. Her son has done ample justice to her character, in an excellent discourse, occa
sioned by her death, on Prov. xxxi. 28. Her children arise up, and call her blessed.
It is subjoined to the Life of his father.
The circumstances of Mr. Henry's birth were rather remarkable. Besides its being
premature, (as the writer of this has been credibly informed,) his mother's labour was so
sudden, that she was delivered before any assistance could be procured; and he was so
weakly a child that no one expected him to live. He was therefore baptized the next
day after he was born, by Mr. Holland, the minister of the parish, but without godfather
or godmother; and his father desired the sign of the cross might not be used, but the
minister said he durst not omit it.
When he was about five years old, he had the measles, by which his brother, who was
a year older than himself, was cut off; a circumstance which deeply affected him, and
which he noticed with great seriousness, in a paper written on his birth day, when he
had completed his thirteenth year, wherein he drew out a list of the mercies which he
had received,' with lively expressions of gratitude to the Author of them. He long con
tinued weakly, subject to agues and other complaints; but he very early discovered a
good mental capacity, and a thoughtful turn, so that it was remarked his childhood had
less of vanity than that of most children, and that at an earlier period than is usual, he
put away childish things. He was able to read a chapter in the Bible distinctly when
he was but about three years old, and was used to make pertinent remarks on what he
read. His first abiding convictions of religion, according to his own written account, in the
paper above referred to, were wrought when he was ten years of age, in consequence of"
a sermon preached by his excellent father, on Psalm li. 17. The sacrifices of God are
a broken spirit; a broken and a contrite heart, 0 God, thou wilt not despise. " I
think it was that," says he, " that melted me: afterwards I began to inquire after Christ."
He was early accustomed, to make memorandums of the sermons which he heard, and of
the effect they had upon his mind. From one of these papers, dated December 17, 1673,
it appears that he heard a sermon on the signs of true grace, which put him upon the
strict examination of himself by the rules which had been laid down; and, after opening
his mind to his father, he was encouraged to draw a favourable conclusion respecting his
spiritual state. He particularly mentions his repentance for sin, according to the scrip
ture account of it, in many passages which he transcribes; his solemn dedication of him
self to God, according to the tenor of the gospel covenant, and his love to God, as evi
denced by his love to the people of God, whom he chose as his best companions; and his
love to the word of God, concerning which he expresses himself thus: " I esteem it above
all; I desire it as the food of my soul; I greatly delight both in reading and hearing it;.
and my soul can witness subjection to it, in some measure ; I think I love the word
of God for the purity of it ; I love the ministers and messengers of it ; I rejoice in
the good success of it; all which were given as marks of true love to the word, in a

MEMOIRS OF THE REV. MATTHEW HENRY. xix
sermon I lately heard, on Psalm cxix. 140. Thy word is very pure, therefore thy
servant loveth it."
In the same paper, which contains a catalogue "of the mercies of God to him, both
temporal and spiritual," he mentions it as matter of peculiar thankfulness that he was
blessed with pious parents, who took so much pains in his education, and by whose
means he was brought so early to devote himself to God. After noticing with thank
fulness his recovery from an ague which had hung long upon him, he mentions his first
application to learning. It will be pleasing to the reader to see his own words.
"After this sickness, in the year 1669, I had health, and began to learn my grammar
Blessed be God that gave me an understanding! Mr. Turner entered me a little into the
principles of grammar, and my father has carried me on in it; the Lord grant that he
may live to perfect it!" As a proof of his affection to this his excellent father, as well
as of his piety to God, the following addition is here subjoined: "In March, 1669,
my dear father had a sore fever; we thought he would have died; but our extremity
was God's opportunity, and he arose and helped us."
It was observed by all who knew him, that he was remarkably quick in learning any
thing, and that he possessed a strong memory to retain it. He was early addicted to
close application to his studies, and remarkably provident of his time; so that his good
mother, fearful lest he should injure his health, was sometimes obliged to call him down
from his closet and advise him to take a walk in the fields.'
His whole conduct, in the happy family of which he was a member, was amiable and
exemplary. As he ever manifested the greatest duty and deference to both his pious
parents, so he exercised the utmost affection and kindness towards his sisters. They all
lived together in the most delightful unity: and he made it his business and his pleasure
to promote their best interests, both by his admonitions and his prayers. His father
recommended it to them to spend an/hour together every Saturday afternoon, in religious
exercises, with a view to their preparation for the sabbath; and he conducted them with
great propriety, to their mutual advantage.
He was always very regardful of his father's instructions, and with uncommon dili
gence he attended to his preaching; with which he was sometimes so deeply affected^
that, as soon as the service was ended, he would retire to his closet, to weep and pray
over what he had been hearing, and would hardly be prevailed upon to come down to
dinner, lest the memory and impression of it should be effaced. He .sometimes took an
opportunity, especially in walking with his father, to relate to him the impressions
which his discourses made upon him,, and to open to him freely any difficulties that
occurred to his mind; which proved of excellent use for his further information and
encouragement. It seems that Mr. Henry had an inclination to the ministry from his childhood. This
partly appeared in -his fondness for imitating preaching, which he did with a degree
of propriety and gravity beyond his years; as also in his frequent attendance at the
private meetings of good people, with whom he would pray, and repeat sermons, and
sometimes expound the scriptures, to the surprise of all present. One of them once
expressed to his father some concern lest his son should be too forward, and fall into the
snare of spiritual pride; to whom the good man replied, "Let him go on; he fears God
and designs well, and I hope God will keep him and bless him."
Mr. Philip Henry was used generally to have some young student in his house
previous to his entrance on the ministry, who, while he was a pupil to Mr. Henry,
acted as a tutor to his children. One of these was Mr. William Turner, who was born

xx MEMOIRS OF THE REV. MATTHEW HENRY.
in that neighbourhood, and had studied at Edmund Hall, -Oxford. He was afterwards
many years vicar of Walburton, in Sussex, and was the author of a work in folio, on
the History of remarkable Providences. He lived with Mr. Henry at the time his son
entered on his grammar, and was the person referred to by him in the papers quoted
above, as having initiated him into the Latin language; and it may be supposed, from
his great piety and studious turn, that he was in other respects useful to him. Mr.
M. Henry remained under his father's eye and tuition till he was about eighteen years of
age, from which he enjoyed singular advantage for both literary and religious attainments,
to qualify him for the ministerial office:' and" he soon afforded ample proof that he had
not enjoyed them in vain. As his constitution grew stronger with his growing years,
his mind also improved in knowledge, grace, and holiness, so that he was richly furnished
betimes for the important office to which he had devoted his life, and seemed not tc
need any further assistance than he had enjoyed, or might yet enjoy, under the tuition,
and from the example, of such a father, who was not only an excellent scholar himself,
but had an admirable method of communicating knowledge to others. He was desirous,
however, that his son might enjoy, some further advantages in his education at some
more public seminary.
Mr. P. Henry had been partial to a University, having himself passed some years at
Christ Church, Oxford. But the sad alteration which, had taken place in those seats of
learning, after the Restoration, greatly altered his opinion; so that, to preserve his son
from the snares and temptations to which he might have been exposed from the want of
proper discipline, he determined upon sending him, in the year 1680, to an academy
which was then kept at Islington by the learned and pious Mr. Thomas Doolittle,
who trained up many young men for the ministry, who made a distinguished figure
among the Protestant dissenters. Here, among many other excellent young persons, he
enjoyed the society of Mr. Bury, who was from the same neighbourhood, and afterwards
an eminent minister, who bore this honourable testimony to Mr. Henry's character
during the course of his studies: "I was never better pleased," says he, "when I was
at Mr. Doolittle's, than when I was in young Mr. Henry's company. • He had such a
savour of religion always upon his spirit, was of such a cheerful, temper, so diffusive of
all knowledge, so ready in the scriptures, so pertinent in all his petitions, so full iand
clear in all his performances. &c. that he was to me a most desirable friend, and I love
¦heaven the better since he went thither." Mr. Bury observes, however, that "he had
an almost inconceivable quickness in his speech, but that he afterwards happily corrected
it, as well for his own sake, as for the benefit of others."
Another of Mr. Henry's fellow-students was Mr. Henry Chandler, afterwards an
eminent minister at Bath, and father of the learned Dr-. Chandler, of the Old Jury,
London. In a letter to Mr. Tong,' he speaks of Mr. Henry in the following respectful
terms: "It is now thirty-five years since I had the happiness of being in the same house
with him, so that it is impossible I.should recollect the several [particulars] that fixed in
me such an honourable idea of him, that nothing can efface while life and reason last.
This I perfectly well remember; that, for serious piety and the most obliging behaviour,
he was universally beloved by all the house. We were near thirty pupils when Mr.
Henry graced and, entertained the family, and I remember not that ever I heard one of
the number speak a word to his disparagement. I am sure it was the common opinion,
that he was as sweet tempered, courteous, and obliging a gentleman as could come into
a house; his going from us was universally lamented."
How long he continued with Mr. Doolittle is not quite certain. Such was the

MEMOIRS OF THE REV. MATTHEW HENRY. xxi
persecuting temper of the times, that this good man was obliged to leave Islington,
(upon which he removed to Battersea,) and soon after to disperse his pupils into private
families at Clapham, to which place it does not appear that Mr. Henry followed them.
It is certain, however, that when he quitted this academy, he returned to his father's
house, where he pursued his studies with great assiduity. Among his papers is one
dated Broad-Oak, 1682, (about which time it seems probable that he returned thither,)
which is a memorial of the mercies which he had received from the hand of God from his
birth to that time, which was his birthday: it consists of twenty-six particulars, and
discovers a lively spirit of devotion.
Mr. Henry was now twenty years of age, and had made great improvement in all the
branches of science, which tended to fit him for appearing with great advantage under
the ministerial character. But it does not appear that he had yet begun to exercise his
talents in public. He was, however, frequently engaged in social exercises of devotion
among the .good people of his father's acquaintance, and who resorted to that house of
prayer. His company was much coveted by them, and they were highly gratified by
his visits, which he was ever ready to make to the meanest of them; when he was used
to pray with them, and converse with great freedom, affection, and judgment, on their
spiritual concerns. Greatly delighted were they to see such a son treading so closely in
the steps of such a father; and his memory was long precious in that neighbourhood, and
in the adjacent country, where Mr. Philip Henry used frequently to preach in the houses
of those pious gentlemen who entertained the ejected ministers, though they generally
attended the worship of the established church.
As the times were dark, and the circumstances of dissenting ministers were very
discouraging, Mr. Henry had no prospect of a pastoral settlement with a congregation;
he therefore, with the advice of friends, directed his thoughts to another and very differ
ent employment. He had formed an intimacy with Rowland Hunt, Esq. of Boreaton,
who married the daughter of Lord Paget, and at whose house Mr. P. Henry used to
preach once a quarter, and administer the Lord's supper. This worthy gentleman
advised his father to enter him in one of the Inns of court, for the study of the law. His
view in this was not to divert him from his design of pursuing the work of the ministry,
but to find him some present employment of his time, as he was but young, which might
hereafter be advantageous to him, not only in a temporal view, as he was heir to a hand
some estate, but as it might be subservient to his usefulness as a minister. Accordingly,
Mr. Henry went to Gray's-Inn, about the end of April, 1685*
Some of his friends discovered painful apprehensions lest this situation, and the con
nections he might here form, should prove unfavourable to his religious interest, and, in
the issue, divert him from the sacred office to which his former studies had been directed,
and for which he discovered such peculiar qualifications. But their fears happily proved
groundless; his heart was fully bent for God, and established with grace; so that he still
maintained his steadfastness amidst all the temptations with which he was surrounded.
He happily formed an acquaintance with several young gentlemen, then students of the
law, who were exemplary for sobriety, diligence, and religion, who were glad to receive
him as an intimate associate, and with whom a mutual friendship continued to the last.
Here his diligence in study, his quick apprehension, his rapid proficiency, his tenacious
memory, and his ready utterance, induced some of the profession to think that he would
have been eminent in the practice of the law, had he applied himself to it as his business.
But he felt himself under no temptation to relinquish the object of his first resolution,
and he continually kept that in his view, habituating himself to those exercises which

xxii MEMOIRS OF THE REV. MATTHEW HENRY.
might further his preparation for it. He heard the most celebrated preachers in town;
among whom he seemed to be best pleased with Dr. Stillingfleet, at St. Andrew's, Hoi
born, for his serious, practical preaching; and with Dr. Tillotson, at Lawrence Jewry,
for his admirable sermons against popery. He accustomed himself to take notes of what
he heard; and he constantly sent a short scheme of the sermons to his father, to whom he
generally wrote twice every week, giving him an account of all remarkable occurrences
with great judgment, yet with all the caution and prudence which the difficulties of the
times required.
During his residence in London, Mr. Henry not only attended with constancy on the
public worship of God, but he promoted social prayer and religious conference with his
particular friends, and he sometimes expounded the scripture to them.. When he was about
to leave them he delivered to them an excellent and affectionate discourse, on 2 Thess.
ii. 1. By the coming of our Lord Jesus Christ, and our gathering together unto him ;
recommending to himself and them the hope of that blessed meeting, as their greatest
comfort, now they were about to part. The letters which he wrote to his friends while
he continued at Gray's-Inn, discover the lively sense of divine things which he preserved
upon his mind, of which an excellent one of great length is published by Tong, to his
friend Mr. G. Illidge, of Nantwich, whose father's Memoirs he afterwards printed: from
whence it appears how valuable a correspondent he was, and how much he aimed at
usefulness, in his letters as well as in his conversation.
But though his time was not unprofitably spent in Lonaon, he sometimes complained
of the want which he felt of those opportunities which he had enjoyed in his father's
house : his " Broad-Oak sabbaths, and the heavenly manna," which he had tasted there ;
and expressed his earnest wishes to return. Accordingly in the month of June, 1686,
he went down to Broad-Oak, and continued several months in the country ; when he
made it appear that his residence in London, and his study of the law, had been no way
prejudicial to his religious temper, or his ministerial qualifications. He now began to
preach frequently as a candidate for the ministry, and he every where met with great
acceptance. About this time he went to visit his friend Mr. Illidge, at Nantwich, who had been
in a remarkable manner brought to a sense of religion by the ministry of Mr. P. Henry,
and who was very zealous in promoting the spiritual benefit of his neighbours. Mr. M.
Henry spent several days with him, and preached in his house every evening to a
considerable number of people, of whom several dissolute persons appeared to be
deeply impressed with what they heard. One instance was very remarkable. The
last evening, Mr. Henry preached on Job xxxvii. 22. With God is terrible majesty-
Mr. Illidge, observing one man present whom he knew to be notoriously wicked, went
the next morning to his house, to see what impression this alarming discourse had made
upon him; when he found him in tears, under a deep conviction of sin, and the appre
hension of misery. He found his wife also weeping with him, on account of her
husband's distress. Mr. Illidge gave him the best instruction he could, and prayed
with him. He also made known his case at Broad-Oak, that he might have further help
from thence. There soon appeared a great change in him. He manifested a deep and
abiding concern about his eternal state, and that of his wife, whom he taught to read.
He set up prayer in his family, went often to the meeting at Broad-Oak, and at length
was admitted to the Lord's supper. He sometimes spoke of the joy he felt at the
remembrance of what God had done for him, and he maintained a hopeful profession
of religion for some years. His wife also gave proof of her conversion, and died to

MEMOIRS OF THE REV. MATTHEW HENRY. xxiii
all appearance, a good christian. But he afterwards relapsed into sin, to the great grief
of his best friends, and the dishonour of religion. Whether he was effectually recovered
does not appear.
Mr. Henry's great acceptance and success, at the commencement of his ministry,
encouraged him to prosecute it with increasing ardour. Having occasion to take a jour
ney to Chester, some good people there, who had heard of his fame, desired him to
preach to them one evening in a private house ; liberty for public worship not being yet
granted. He readily consented, and preached three evenings successively at different
houses in the city. The specimen which these good people had now received of his
talents excited in them an earnest desire to have him settle with them ; having, about
two years before, lost two aged and faithful ministers ; and another in the city, Mr.
Harvey, being far advanced in years, and preaching very privately. Being encouraged
by a prevailing report that government was disposed to grant indulgence to dissenters,
some of them went, about the latter end of the year, to Broad-Oak, to express to him
their wishes for his continued services. He was then in the twenty-fifth year of his
age. On consulting with his father, and thinking there was the voice of Providence in
the affair, he gave them some encouragement to hope for a compliance with their invi
tation, if liberty should be granted, provided Mr. Harvey consented, and they would
wait till his return from London, where he was going to reside some months. They
expressed their readiness to receive him upon his own terms, and in his own time.
On the 24th of January, 1687, he set out for London with the only son of his friend
Mr. Hunt. At Coventry he heard that there had been a fire at Gray's-Inn, and at
Holborn's-Court, where he had a chamber ; upon which he wrote to his father, that he
expected the effects which he had left there were all lost; but on his arrival, he
had the pleasure to find that, by the care of a chamber-fellow, most of them were saved.
The first material news he heard in London, was that the king had granted indulgence
to the dissenters, and had empowered certain gentlemen to give out licenses : the price
of one for a single person was ten pounds ; but if several joined, sixteen pounds ; and
eight persons might join in taking out one license.
Not many dissenters took out these licenses ; but the disposition of the court being
sufficiently understood, many began to meet publicly. About the end of February, Mr.
Henry wrote to his father, that Mr. Faldo, a congregational minister, had preached,
both morning and afternoon, to many hundred people, at Mr. Sclater's meeting in
Moorfields. The people of Chester now reminded him of his engagements to them,
the propriety of which he sometimes was ready to question, but he did not hesitate to
fulfil them. The reverend and learned Mr. Woodcock came to him, and told him that
he wished to engage him in a lecture which was set up chiefly for young persons ; but
thanking him for his respect, he modestly declined the offer, and said that his service
was most wanted in the country, and might be most suitable there.
Mr. Henry now began to think seriously on the business of ordination, and consulted
some ministers about it, particularly Mr. Tallents, of Salop, who had been some time in
London, and Mr. James Owen, who was lately come up from Oswestry, both of whom
had known him from his childhood, and they gave him all possible encouragement in
this design. He viewed the ministerial office in so awful a light, that he set himself to
consider the engagement into which a person enters in his ordination to it, with the
greatest seriousness. He drew up, on this occasion, chiefly for his own use, a discourse
on 1 Tim. iv. IS. Give thyself wholly to them; in which he stated the nature and
several parts of the ministerial work, and what it is for a man to be wholly in them,

xxiv MEMOIRS OF THE REV. MATTHEW HENRY.
(as it is in the Greek,) and then proceeded thoroughly to examine his own heart, with
respect to his fitness for them. The paper is entitled, " Serious Self-examination before
Ordination;" with this text prefixed: Search me, O God, and know my heart, fyc.
"It is worth while," says he, "for a man at such a time, deliberately to ask himself,
and conscientiously to answer, the six following questions: 1. What am I? 2. What
have I done ? 3. From what principles do I act in this undertaking ? 4. What are the
ends I aim at in it? 5. What do I want? 6. What are my purposes and resolutions foi
the future ?" — To each of these questions he gives a distinct answer, in several particu
lars, at a very considerable length, which fill more than four large folio pages. The
whole discovers the utmost seriousness, humility, and conscientious regard to truth and
duty. About this time a respectable person, whom . he had consulted about his ordination,
intimated to him an apprehension that he might possibly obtain it from one of the
bishops, without those oaths and declarations to which the dissenters objected. This
probably took its rise from the moderation which the clergy were now disposed to show
towards the nonconformists, in consequence of the king's declaration for liberty of
conscience, which they knew originated in his intention to promote popery. Whether
there was any solid ground for the apprehension or not, it appears that the intimation
of his friend induced Mr. Henry to investigate the question with the utmost care and
impartiality, " Whether it be advisable for one that hath devoted himself to the service
of God in the work of the ministry, but is by no means satisfied with the terms of
conformity, to choose ordination by episcopal hands (if it may be had without any oaths
and subscriptions) rather than ordination by presbyters." Having fairly stated, in
writing, (dated April 28, 1687,) the arguments which occurred to him on both sides,
with earnest prayer for direction, he determined for the negative, arid applied to those
ministers in London to whom he was best known, for their assistance in the solemn
service. On the 9th of May, these ministers met on the occasion, but where it was we have no
account. The times were such as rendered a private ordination most eligible, in the
opinion of the ordainers, who were all of the Presbyterian denomination, and who con
ducted the service in the manner which was common among the Presbyterians of that
day, and long after. We have no information respecting either a sermon or a charge
delivered, as is usual on such occasions ; but among Mr. Henry's papers was found the
Latin Thesis which he delivered on the question — An justificemur Fide absque operibus
Legis ? Affirmatur. — Mr. Tong has given an abstract of it, and has subjoined Mr. Henry's
confession of faith, which perfectly agrees with the Assembly's Catechism.
For the same reason that the ordainers chose to have the service performed in private,
they declined giving a certificate of the ordination in the usual form, (which seemed to
be an excess of caution,) and only gave this brief testimonial:
" We, whose names are subscribed, are well assured that Mr. Matthew Henry is an
ordained minister of the gospel. Sic Testor, W. Wickens,
Fran. Tallents,
"May 9, 1687." Edw. Lawrence,
Nath. Vincent,
, . "•' James Owen,
Rich. Steele."

MEMOIRS OF THE REV. MATTHEW HENRY xxv
Of so much importance was a regular certificate of Presbyterian ordination esteemed
in those days, that Mr. Henry, after he had been settled many years, and had many
Uving epistles to witness for him, applied to the ordainers then living to give him a
certificate in form ; which had the signatures of Mr. Tallents and Mr. Owen, dated
Z)ec. 17, 1702. It was remarkable, that one of the above ministers who engaged in Mr.
Matthew Henry's ordination, was also employed in the ordination of his excellent father,
Mr. Philip Henry, near thirty years before. This was Mr. Richard Steele, the
author of that valuable Treatise on Old Age.
Mr. Henry, soon after his ordination, hastened down to Chester, to enter upon his
pastoral charge. He left London the latter end of May, and went first to Broad-Oak,
where he stayed but a short time. Several persons of the congregation came to meet him
there, arid conducted him to Chester, where it is needless to say how joyfully he was
received, especially on account of the liberty which was now granted to the dissenters,
though the object of the king in granting it was sufficiently known. Worship had
hitherto been kept up in the house of Mr. Henthorne, which was large and commodious,
but only between and after the hours of public service at the established church, where
most of the people attended to hear Dr. Fogg and Dr. Hancock, whose ministry they
highly valued. Their numbers, however, so much increased, that it was found necessary
to provide a larger place. With this Mr. Henthorne, who was zealous, in the cause, soon
accommodated them against the time of Mr. Henry's coming ; having a large out-building
belonging to the Friary, which was in his possession. The work of fitting it up was
begun on a Monday, and it was in sufficient forwardness to be opened for worship the
next Lord's day. But Mr. Henry did not arrive till the Thursday following, which was
the lecture-day, when he preached his first sermon, on 1 Cor. ii. 2. / determined not to
know any thing among you, save Jesus Christ, and him crucified. Mr. Tong, who
was present on the occasion, says, "lama witness that they received him as an angel
of God." But before he would preach, such was his respect to the aged and worthy Mr.
Harvey, that he made him a visit, in order to "be satisfied that his coming to Chester
was with his approbation; for without it, he assured him that he would return. The
good old man soon satisfied him on this head, telling him that there was work enough in
Chester for them both. They afterwards lived in the most perfect harmony. Mr. Henry
constantly attended his Tuesday lecture, and always behaved towards him as a son to a
father. He also advised all his friends to show him all possible respect, as a faithful
minister of Christ, who had many years laboured there in the gospel, and had also bee.n
a sufferer for it.
Mr. Henry's situation at Chester proved highly agreeable to him, on account oi the
valuable society he met with there, and it was soon rendered the more so, as three of his
sisters were providentially brought to reside in that place, in consequence of their being
married to respectable and pious men, who belonged to his congregation, (Mr. Radford,
Mr. Holton, and Dr. Tilston,) to whom he conducted himself with a truly fraternal affec
tion. But a yet more agreeable and important circumstance was his entrance into the
conjugal state, with a lady who was possessed of every qualification to render that state
happy. This was Mrs. Katharine, daughter of Mr. John Hardware, of Moldsworth
On his first proposal, some obstacles lay in the way, but they were so completely removed,
that the match was as agreeable to her parents as it was to his, so that they came to reside
at Chester, and they all lived together. But this pleasing scene, like many earthly ones,
was of very short continuance ; for within a year and a half Mrs. Henry was seized,
in childbed, with the smallpox, and died, Feb. 14, 1689, though the child was spared.
Vol. I.— 4

xxvi MEMOIRS OF THE REV. MATTHEW HuNkY.
Mr. Tong, who lived within eighteen miles, came to visit this house of mourning ; who,
having described the manner in which the tender mother was afleeted, says of Mr. Henry,
the first words he spoke to him, with many tears, were these : " I know nothing could
support me under such a loss as this, but the good hope I have that she is gone to heaven,
and that in a little time I shall follow her thither."
It was no small alleviation of his grief, that the child was spared. His good father
came to visit him on the occasion, when he baptized the child in public, and the scene
was peculiarly solemn and affecting. Mr. Henry, on presenting his child in baptism,
(whom he named after her mother,) professed his faith and renewed his covenant, in a
most affecting manner, and then added, "Although my house be not so with God, yet
he hath made with me an , everlasting covenant, &c. I offer up this my child to the
great God, a plant out of a dry ground, desiring it may be implanted into Christ."
Every heart was full, and few dry eyes were seen.
Under this severe affliction, God strengthened his heart and his hands, so that he
pursued his work with his usual diligence and vivacity. At length a kind providence
repaired his loss, and the mother of his deceased wife was the means of procuring him
another. She recommended to him the daughter of Robert Warburton, Esq. • of
Grange, the son of Peter Warburton, Esq. sergeant at law, and one of the judges of the
common pleas. He was a gentleman fond of retirement, who constantly had the Bible
and Baxter's " Saint's Rest" on the table before him, and whose house was a sanctuary
to the silenced ministers. Mr. Henry's marriage to this lady was consummated, July
8th, the same year, at Grange, when both his father and mother "were present, who were
greatly pleased with the new relation, and blessed God who had thus filled up the breach
Mr. and Mrs. Hardware now left Chester, and retired to an estate which they had in
Wirral, but their affection for Mr. Henry as a son continued.
From this time he kept a regular diary of all material occurrences and transactions to
the end of his life ; a practice which he had lately recommended to his friends, in a
discourse on Redeeming the time. From this diary of his the following part of his
history is principally taken. —We shall now give some account of his family by this
second marriage, and the manner in which he governed it.
In the space of twenty-two years he had nine children, eight of which were daugh
ters. Three of them, namely, the first, second, and fourth, died in their infancy. The
first of these children was born, April 12, 1691, on which occasion he made his will ;
but she died in about a year and a half. In his diary he makes many pious remarks on
this event, and the night of her funeral he writes thus: "I have been this day doing a
work I never did before — burying a child. A sad day's work ! But my good friend,
Mr. Lawrence, preached very seasonably and excellently, from Psalm xxxix. 9. I was
• dumb, I opened not my mouth, because thou didst it."
On the birth of the fourth of these children, he writes, June 24, 1697, "This child
?has come into a world of tears ;" for his pious father, who had taken a pleasure in coming
'to baptize his grandchildren, (which he did in a peculiarly interesting manner,) was now
dead, and he was particularly affected at the recollection of that event, as it happened
the very same day of the month the preceding year. But, says he, "God has set the
one over against the other, that I may sing of mercy and judgment." But this child
was taken away in less than a year and a half ; upon which occasion he writes, "My
desire is to be sensible of the affliction, and yet patient under it. It is a smarting
i rod ; God calls my sins to remembrance — the coldness of my love, my abuse of spiritual
fomforte." But he adds, "'Tis a rod in the hand of my Father. I desire to see a

MEMOIRS OF THE REV. MATTHEW HENRY. xxvii
fathers's authority, who may do what he will ; and a father's love, who will do what is
best. We resign the soul of the child to Him who gave it. — I am in deaths often ; Lord,
teach me how to die daily," &c.
. On May 3, 1700, God was pleased to give him a son. But his birth was attended
with such uncommon danger both to the mother and the child, that he mentions it as a
miracle of mercy that their lives were spared. This child Mr. Henry himself baptized
on the lecture day, in the following' week, by the name of Philip,* when he preached
on the occasion from 2 Sam. vii. 14. 15. When this child was about a month old, he
was so ill that there was but little hope of his life ; and Mrs. Henry continued in such
weakness, increased by her anxiety about her infant, that she, and all her friends,
expected her speedy dissolution. But God mercifully interposed, and restored both her
and her child. On this occasion Mr. Henry made a new will, which he did with exem
plary prudence and seriousness, earnestly begging divine direction in this matter, as he
did in every other, respecting himself, his family, and his friends. His diary affords
ample proof how he acknowledged God in all his ways, and what an affectionate interest
he took in the concerns of all with whom he was connected.
We shall now notice his conduct in his family, which was in a great measure regu
lated by the example of his pious father, of whose house those who had access to it were
ready to say, This is no other, than the house of God, and the gate of heaven. Mr.
Henry was constant in the worship of God in his family, morning and evening, which
nothing was suffered to prevent. He called all the members of it together as early in
the morning as circumstances would permit ; and he did not delay it to a late hour in
the evening, lest drowsiness should prevent devotion. He was never tedious, but
always full and comprehensive, performing much in a little time, which seldom exceeded
half an hour. He began with a short invocation for assistance and acceptance. He then
read a portion of scripture, (in the morning from the Old Testament, and from the New
in the evening,) giving a short exposition, in a plain and familiar manner, so as to render
it both intelligible and pleasant, and added practical reflections. To engage the greater
attention, he used to examine some of his family how they understood, and what they
remembered of what they, had heard. After this, some part of a psalm was constantly
sung, from a collection which he himself made, entitled, " Family Hymns," selected
from different translations of the psalms ; and every one had a book, to prevent the
interruption occasioned by reading the lines. After singing, he prayed with great
affection and propriety, noticing every particular case in his family, and not omitting
the state of the nation and the church. This variety prevented the service from being
tedious, and his whole family attended it with pleasure. When the whole was ended,
his children came to him for his blessing, which he gave with solemnity and affection.
Besides his stated family worship, he occasionally kept family fasts, as special circum
stances required ; when he sometimes called in the assistance of his friends, whose
respective cases and trials were committed to God with his own.
On the Lord's day he did not omit any part of his ordinary family worship, but
rising earlier on that day, after his private devotion he began it somewhat sooner. On
returning from the public morning service, after he had dined, he sung a psalm, offered
a short prayer, and then retired till the time of the afternoon service. In the evening
he usually repeated the substance of both his sermons, in his family, when many of his
* It appears that he took the name of Warburton, upon inheriting the estate of his maternal grandfather: and there
pas too great a propriety in his relinquishing the name of Henry, as he had departed from the spirit of his pious ancestors
of that name. But his father, who often tenderly mentions him in his diary, did not live to witness the unhappy change.

xxviii MEMOIRS OF THE REV. MATTHEW itiiiNRY.
neighbours came in: this he followed with singing and prayer, and concluded with
singing two verses more, previous to the benediction. Before supper, he catechised
the younger children: after supper, he sung the 136th Psalm, and catechised the elder
children and servants ; examined them as to what they remembered of the sermons,
and concluded the day with prayer. Having a happy constitution both of body and
of mind, he went through all this service with constancy and comfort, beside all his
ministerial work in public, which he performed without any assistance, and which we
now proceed to notice.
Mr. Henry having chosen the christian ministry as the grand business of his life, set
himself to discharge the duties of it, as soon as he obtained a settlement, with indefatigable
industry and with equal delight, being willing to spend and be spent in the service of
Christ, and for the good of souls. His stated public services in his own congregation,
which were far from the whole of his labours, were such as few other persons could have
gone through. His method of proceeding in them was as follows :
He began the public worship exactly at nine o'clock, with singing the 100th Psalm ;
then offered a short prayer, and next read some portion of the Old Testament in course,
and expounded it in the same manner as appears in his printed Exposition. He went
through the Bible twice while he was at Chester, and on his lecture-day he expounded
all the Psalms not less than five times. After his public exposition was ended, he sung
a#second time, and prayed for about half an hour. After which he preached about an
hour, then prayed, and usually concluded with singing the 117th Psalm. He pursued
the same plan in the afternoon, excepting that he then expounded the New Testament,
and at the close sung the 1 34th Psalm, or some verses of the 1 36th. In singing, he always
made use of David's Psalms, or other scripture hymns, which he preferred to such as are
wholly of human composition, the latter being generally liable to this exception : "that
the fancy is too high, and the matter too low, and sometimes such as a wise and good
man may not be able, with entire satisfaction, to offer up as a sacrifice to God."* In
this work of praise he took great delight, as appeared from the manner in which he
engaged in it.
In prayer, Mr. Henry's gifts and graces eminently appeared. He had a wonderful
faculty of engaging the attention and raising the affections of the worshippers. Though
in his second prayer he was always copious, yet he was not tedious. It was always suited
to the congregation, to the sermon, to the state of the nation, and of the church of God.
His petitions for the afflicted were very particular, pertinent, and affectionate. In regard
to public affairs, he was never guilty of profaning the worship of God by introducing any
thing obnoxious to government, or offensive to persons of any party ; nor, on the other
hand, by giving flattering titles to any description of men. The state of the reformed
churches abroad was much upon his heart, and he was a fervent intercessor for those of
them that suffered persecution for righteousness' sake.
How great a talent he had in preaching, is sufficiently known, from the many sermons
of his which are before the public. He was very happy in his choice of subjects, and of
apposite texts, especially on particular occasions and occurrences, public or private
which he was always ready to improve. His method in his sermons was just and easy ;
his language plain, sententious, and scriptural ; his elocution natural, and free from any
odd or affected tone ; his address was popular, earnest, and affectionate ; both he himself
and his auditory were often transported into tears. The strain of his preaching was
* Mr. Henry's judgment and practice in this matter deserve the serious consideration of those who perpetually sine
hymns of mere human composition, almost to the exclusion of David's Psalms.

MEMOIRS OF THE REV. MATTHEW HENRY. xxix
spiritual, evangelical, and practical. He shunned not to declare the whole counsel of
God, He delighted in preaching Christ and the doctrines of free grace ; but with equal
zeal he preached up holiness in all its branches, constantly affirming it to be a faithful
saying, That they who believe in God should be careful to maintain good works. He
was indeed so practical a preacher} and sometimes used such a phraseology in treating
on practical subjects, that some have censured him as being too legal; but he was no more
of a legalist than the apostle James, whom he knew well how to reconcile with the
apostle Paul.
It was a common custom with Mr. Henry to preach a series of sermons upon a parti
cular subject, which sometimes took up several years. But he did not, follow the practice
of several old divines, who delivered a great number of discpurses on the same text : his
method was, to prevent the tediousness of such a practice, to fix upon different texts for
all the different parts of the subject which he discussed. By thus treating upon the
various branches of faith and practice in this connected view, as well as by his exposition
of the Bible in course, his hearers had peculiar advantage for improving in scripture
knowledge, above those Whose ministers only discourse upon short detached passages :
accordingly it was remarked, that Mr. Henry's people in general greatly excelled in
judgment and spiritual understanding.
Mr. Tong has given a list of the subjects which Mr. Henry thus discussed in their
connexion, which would here occupy too much room. The following is a brief specimen.
Soon after he settled at Chester, he delivered a set of sermons on the guilt and misery
of an unconverted state, from several texts: in another, he treated on conversions. After
these, he preached a series of discourses on a well ordered conversation, beginning with
one on Psalm 1. 23. Each sermon contained a distinct direction, grounded on a separate
text. A brief sketch of these may be acceptable and useful. 1. Fix a right principle
of grace in the heart, 2 Cor. i. 12. latter part. 2. Eye the gospel of Christ as your great
rule, Phil. i. 27. 3. Set the Lord always before you, Ps. xvi. 8. 4. Keep your hearts
with all diligence, Prov. iv. 23. 5. Abide under the fear of God, Prov. xxiii. 17. 6.
Be not conformed to the world, Rom. xii. 2. 7. Live in constant dependence upon
Christ, Col. iii, 17. 8. Take off your affections from present things, 1 John ii. 15. 9.
Be always upon your watch, Mark xiii. 37. 10. Keep a conscience void of offence, Acts
xxiv. 16. 11. Live by faith, Gal. ii. 20. 12. Commune much with your own hearts,
Ps. iv. 4. 13. Watch the door of your lips, Ps. xxxix. 1. 14. Follow the steps of the
Lord Jesus, 1 Pet. ii. 21. 15. Set before you the examples of the saints, Heb. vi. 12.
16. Be very cautious of your company, Prov. xiii. 20. 17. Make conscience how you
spend your time, Eph. v. 16. 18. Pray to God for holy wisdom, James v. 1. 19. Often
think of death and judgment, 2 Pet. iii. 11. 20. Converse much with heaven, Phil.
iji. 20.
He next delivered a set of sermons for the consolation of God's people, on the cove
nant of grace: e. g. God in the covenant; a Father; — a Husband — a Shepherd — a King,
&c. Christ in the covenant; our Righteousness— our Life — our Peace — our Hope: in
all his offices; Redeemer, High Priest, Captain, Forerunner, and Friend. The Holy
Spirit in the covenant ; a Teacher — a Comforter: — a Spirit of adoption — an Earnest.
Blessings in the covenant ; pardon — peace — grace— access to God — ordinances — provi-
dences^creatures — -.death — heaven. These took him nearly a year and a half. He next
treated on sanctification, in all its branches ; which sermons were followed by another
set, on divine worship, private and public, with various directions concerning each.
After this, he delivered another series, on relative duties in all their extent, These, with

xxx MEMOIRS OF THE REV. MATTHEW HENRY.
some others in connexion with them, brought him to the year 1698, -when he began a body
of divinity, which (with occasional discourses) occupied him till the year 1712. Those who
wish to see the whole plan, which is very extensive and methodical, are referred to Mr.
Tong's Life of the Author; where maybe seen a sketch of his lectures on a week-day, and
his sacramental discourses.
Another part of Mr. Henry's constant work was catechising, in which he engaged with
peculiar delight, from his affection to the young ; and for which he was eminently qualified,
by his happy talent for adapting his instructions to the weakest capacities. The time which
he set apart for this service was the Saturday afternoon, when many besides the cate
chumens were used to attend, and esteemed it a profitable exercise. He usually spent about
an hour in it, and both began and ended with a prayer, in which his expressions were very
plain and affectionate. He used the Assembly's Catechism with the elder children: but
did not content himself with hearing them repeat the answers, but divided them into
several short propositions, and put a distinct question to each, explaining every part in a
familiar manner, and supporting it by a suitable text of scripture. His method of catechis
ing may be seen in the edition of the Assembly's Catechism which he published, which is
entitled, " A Scripture Catechism in the method of the Assembly's ;" a text of scripture
being annexed to the answer to every subordinate question, grounded on the general
answer in that system ; by which means children had a large collection of scripture passages
treasured up in their memories.
But we are informed that an excellent and judicious friend of Mr. Henry, " Mr. Charl
ton of Manchester, thinking even the Shorter Catechism of the Assembly too long for
children, and some parts of it too abstruse, and quite above their capacity, desired and
pressed Mr. Henry to draw up a shorter and plainer catechism for children very young,"
which accordingly he did ; and in the collection of his works it is prefixed to the former.
Its title is, " A plain Catechism for Children." To which is added, " Another for the
Instruction of those who are to be admitted to the Lord's Supper."
In this work of catechising, Mr. Henry was remarkably blessed of God ; for he had the
desire of his soul, in seeing the good work of grace begun in many of his young people, in
whom he afterwards had much pleasure, as they proved honourable and useful members
of his church ; though some, of whom he had entertained good hopes, turned out loose and
vain, to his unspeakable sorrow.
The ordinance of the Lord's Supper Mr. Henry was used constantly to administer on
the first Lord's day in every month, not merely as this was customary in most other
churches, but in conformity to the practice of the Jews, who observed the beginnings of
their months as holy, though he did not think their law about the new moons, &c. to be
obligatory on christians. In the manner of administering this ordinance he was particu
larly excellent, and is said herein to have excelled himself. On his lecture-days in the
week before the sacrament, he had a series of subjects adapted to that institution. And
he followed his father's judgment and practice in encouraging young persons to come to
the table of the Lord, to fulfil their baptismal covenant. Among his catechumens he marked
those whom he looked upon as intelligent and serious, with this view ; when he had a
competent number of such in his eye,, he appointed them separately to come to him, to
converse with them about their spiritual state ; and if he perceived good evidence of their
real piety, he recommended it. to them to give themselves up to the Lord and his church.
For several Lord's day he catechised them publicly concerning this ordinance ; and the
week preceding the administration, he preached a sermon adapted to their circumstances
accompanied with suitable prayers for them, and then they were all received into the

MEMOIRS OF THE REV. MATTHEW HENRY. xxxi
church together. This Mr. P. Henry considered as the proper confirmation, or transition
into a state of adult and .complete church-membership ; and his son, in all that was mate
rial, adopted his method, in which he had much satisfaction, from observing the great
utility of it.
The other positive institution, that of baptism, he administered with equal solemnity,
and he always desired to have it in public, unless there was some peculiar reason against it.
Mr. Henry had as little of the spirit of a sectarian about him as any man, and he lived in
great friendship and affection with many good men who differed from him in regard to
this controverted subject. But he was firm in his opinion about infant-baptism, and
thought it a matter of no small importance, though by no means one of the essentials of
religion ; as he considered it to be capable of being applied to' every good purpose in a
practical view, which was his grand object in his administration of it.
Mr. Tong, in this part of Mr. Henry's Life, says. " His thoughts (upon this subject) he
has with great judgment digested, in an excellent treatise, which well deserves to be made
public, and I hope will be in a little time. The doctrinal, historical, and practical parts
of the ordinance are stated and discussed with great perspicuity, seriousness, and spiritu
ality." The writer of this narrative can attest the justice of Mr. Tong's account of the
work, having had the pleasure of perusing the manuscript. ' It may seem surprising that so
elaborate a performance, by so eminent a writer, should have been suffered to lie so long
in obscurity ; especially as it is written not merely in a controversial manner, but for the
most part practical, and very-much in the spirit of his " Treatise on the Lord's Supper."
One chief reason might probably be, its prolixity ; and another, his laying on some things
more stress than they will bear. These circumstances rendered it highly desirable that
the work should be abridged. This was accordingly undertaken, at the urgent desire of
some judicious persons who were acquainted with the manuscript, by* the Rev. Thomas
Robins, when tutor of the accademy at Daventry, who had been the pastor of some of the
author's descendants, at Westbromwich ; and he executed the work with such propriety,
that the abridgment is better adapted to answer the worthy author's end, as a useful
family-book, than the original, and well deserves to be republished. This treatise is par
ticularly calculated to lead those who approve infant-baptism, both parents and children, to
make the best practical use of the ordinance.
Visiting the sick Mr. Henry considered as an important part of ministerial duty, and
he was diligent in the discharge of it. He never refused to attend the rich or the poor,
when sent for, whether they were such as he knew, or strangers, whether resident in the
town, or travellers, among whom were many passengers to or from Ireland ; or whether
they were persons of his own communion, or of the established church, among the latter
of whom many desired his attendance in their illness. He often inquired of his friends
whether they knew of any who were sick ; and when bills were put up, desiring the
prayers of the congregation, he requested that those who sent them would make themselves
known, in order that he might properly attend to their cases. His prayers and conversa
tion with sick persons were pertinent, affectionate, and useful. And if they recovered, he
assisted them in their expressions of gratitude, reminded them of their sick-bed thoughts
and promises, faithfully exhorting them to improve their renewed lives to the best purposes.
Mr. Henry was considered by his people as a wise and faithful counsellor ; they therefore
often sent for him, to consult with him on affairs of importance relating to themselves or
their families, on which occasions he was always ready to interest himself in their concerns,
and to give them his best advice, which he followed with his prayers for their direction
and success. But it was not merely on special occasions that he visijted his flock ; he

xxxii MEMOIRS OF THE REV. MATTHEW HENRY.
maintained habitual intercourse with them, and promoted christian conference among
them. Some of the more considerable and intelligent of his congregation had meetings at
their own houses, to partake of a friendly entertainment, and enjoy rational and useful
conversation. On these occasions, Mr. Henry was usually of the party, and he was one
of the best companions in the world. His extensive knowledge, his good sense and ready
wit, his cheerfulness of temper, his readiness to communicate what was entertaining and
useful, together with his unaffected piety and humility, rendered his conversation highly
agreeable ; and these interviews contributed greatly to promote knowledge, christian friend
ship, and real religion ; for they were always closed with prayer, and he had no relish foi
any visits without it.
But besides these friendly meetings, he had others more stated, especially appointed for
christian conference and prayer, particularly with young persons of his congregation, in
which he always presided. The subjects of these conferences "were not unprofitable
questions, or matters of doubtful disputation, but points of faith and cases of conscience ,
and care was taken to prevent all vain jangling, and whatever might tend to puff up the
minds of young people, or make them despise [or envy] one another ;" which, as Mr. Tong
observes, " every one who has made the trial, has found to require much wisdom." That
wisdom Mr. Henry (as appears from his diary) was very desirous to obtain ; and as his
heart was much set upon this business, so he was very prudent and successful in it.
He was also a great example of ministerial wisdom and fidelity in general. He carefully
watched over his flock, and attended with diligence to the respective cases of individuals
in it. When he heard an ill report of any, he would go to them, or send for them, and in
quire impartially into the truth of the case. If he found the persons guilty, he would deal
plainly and faithfully with them in his admonitions, and urge a speedy repentance, in which
he was in most instances happily successful ; and there were, comparatively, few whom he
was obliged to cast out of his church. When any such case occurred, his diary shows
how much his soul was grieved, and what a discouragement it was to him in his ministerial
labours. But his sorrow for such awful instances of apostasy was abundantly overbalanced
by the joy he felt on the success of the ministry with the far greater part of his people,
whom he saw growing up in wisdom and holiness, adorning the doctrine of God their
Saviour, and strengthening the hands of their pastor.
One uncommon instance of his zeal, and his love to souls, was, the pains he took in
visiting the prisoners and malefactors in the jail of Chester castle ; which, it is said, he was
first led to do on the request of the jailer's wife, who was a pious woman, and was much
concerned at the remissness of those whose province it was to attend these unhappy ob
jects, to whom she showed so much tenderness in other instances, that they yielded to her
proposal to send for Mr. Henry to instruct and pray with them. This he did with con
stancy, and the most tender compassion, for the space of twenty years. And sometimes
he preached to them, especially to the condemned malefactors, not without some good ap
pearance of success. The subjects on which he discoursed were admirably appropriate to
their condition. At one time three women were under sentence of condemnation for the
murder of their bastard children, when he preached on James 1. 5. Then when lust hath
conceived, it bringeth forth sin : and sin, when it is finished, bringeth forth death. The per
sons who attended on this occasion (as many were wont to do) were dissolved in tears
and the poor wretches themselves trembled exceedingly. He repeated his visits to them
till the day of their execution, and they thanked him for his compassion to their souls • as
also many other prisoners did, who were acquitted or pardoned. The last time he per
formed this humane office, was in the year 1710, when he was sent for by one who was

MEMOIRS OF THE REV. MATTHEW HENRY. xxxiii
condemned to death, and by the desire of the other prisoners. He had consented to go in
the morning, but the curate of St. Mary's, in order to prevent it, sent word that he would
go and preach himself, which he accordingly did. However, Mr. Henry went in the even
ing, and preached respecting the thief upon the cross. Upon which the governor of the
castle was prevailed with to interpose, and prevented any more preaching therQ, except
by the proper chaplain ; and thus Mr. Henry was discharged from the arduous service,
which he had so long performed, without any other recompense than the pleasure of doing
good to the souls of these wretched creatures, who greatly lamented their loss — a loss
which was never made up, for no man in like manner ever cared for their souls.
Another useful service in which Mr. Henry zealously engaged in Chester, (besides many
occasional discourses on fast-days, and others relative to public affairs, in which he took
great interest,) was, his concurrence with the clergy ,in forming a society for the reforma
tion of manners, similar to that in London. This good work was promoted by the bishop
and the dean, who had the interest of religion much at heart. A monthly lecture on a
Friday was set up at St. Peter's church, which Mr. Henry constantly attended. The good
bishop preached the first sermon, which afforded him great satisfaction. Dr. Fogg, the
dean, preached next, on which Mr. Henry writes, " It was an excellent discourse, much to
the purpose. I bless God for this sermon ; and as I have from my heart forgiven, so will I
endeavour to forget, all that the dean has at any time said against dissenters, and me in
particular. Such preaching against sin, and such endeavours to suppress it, will contribute,
as much as any thing, to heal differences among those that fear God." Mr. Henry, the
same year, began a course of reformation-sermons on his lecture-day ; and the dissenting
ministers in Chester settled a reformation-lecture in several parts of the country, the first
of which was at Macclesfield, when Mr. Henry preached on the sanctification of the sab
bath. Though the monthly sermons were carried on for some time at St. Peter's in Ches
ter, the good work had many enemies, some of whom began openly to deride it, and form
parties against it. Mr. Henry Newcomb, of Manchester, (though a son of the eminent
non-conformist,) in a sermon which he preached at that church, broke out into severe in
vectives against the dissenters ; suggesting, that because they did not conform to the church,
they hardened the profane, and disabled themselves to reform them. On which Mr. Henry
writes, " The Lord be Judge between us : perhaps it will be found that the body of dissen
ters have been the strongest bulwark against profaneness in England." The bishop and
dean much lamented such obstructions to the work of reformation, but met with such dis
couragements from the misconduct of those who should have been most active in promoting
the design, that at length it was resolved to adjourn this lecture sine die. This was matter
of much grief to Mr. Henry, but it did not discourage him from proceeding in his own lec
ture, or uniting with his brethren in adjacent parts, in prosecuting this great object, though'
they laboured under great discouragement, for want of power to enforce the laws against
profaneness. But Mr. Henry's sphere of activity and attempts for usefulness were yet more extensive.
Though his flock was never neglected, he .had a care for all the churches within his line,.
and readily lent his assistance to his brethren in all the adjacent parts ; sometimes taking a
compass of thirty miles, preaching every day in the week, but always returning home at.
the end of it. The towns and villages which lay near Chester enjoyed a large share of his
labours, in several of which he had a monthly lecture. Beside attending stated meetings
of ministers twice a year, he was frequently called upon to attend ordinations, to preach
funeral sermons for his deceased brethren and other respectable persons at a distance : and
he never refused complying with invitations to preach on any occasion, when he was able
Vol. i.—5.

xxxiv MEMOIRS OF THE REV. MATTHEW HENRY.
to do it; the great strength of his constitution, and the vigour of his mind, rendering these
uncommon exertions easy and pleasant to him.
He was used to take a yearly journey to Nantwich, Newcastle, &c. preaching wherever
he came ; and another into Lancashire, to preach at Manchester, Chowbent, Warrington,
where he was highly valued ; but he performed all within the week, choosing to be at any
labour or expense rather than not to be with his own people on the Lord's day, from whom
he was not absent on that day for ten years together ; and never on the first sabbath in the
month, but once, for twenty-four years, and that was when he was in London, after a long
absence from it : for though he had many connexions in the metropolis, he rarely visited
it, as he had no apprehension that his services were there needed so much as in the coun
try, where they had been eminently useful in the revival of religion all around him, both
among ministers and people, but particularly in his own congregation, where he had the
pleasure of seeing the Redeemer's interest greatly to flourish, and many families rising up
to call him blessed.
In the year 1700, Mr. Henry's congregation built a new meeting-house for him, which
was decent, large, and commodious. On the first opening of it, August 8, he preached an
appropriate and excellent sermon on Joshua 20. 22, 23. The Lord God of gods, the
Lord God of gods, he knows, and Israel he shall know, if it be in rebellion, or if it be in
transgression against the Lord, that we have built an altar. This sermon, which is entitled,
' Separation without Rebellion," was not published by the author, though fairly transcribed ;
most probably by reason of his great solicitude to avoid giving offence to any members of
the established church. It was printed in the year 1725, with a preface written by Dr.
Watts, who bestows a high encomium upon the author, but hints at " some expressions
in the sermon which may not gain the entire assent of some of his present readers ;" refer
ring, doubtless, to what relates to national establishments of religion, to which the worthy
author was not averse. It is rather extraordinary that this discourse was not included in
the folio edition of Mr. Henry's separate publications, which was printed in the year 1726,
in the preface to which it is said, "that this volume contains them all." In the year 1781,
the writer of this narrative published " Select Sermons of Mr. Henry," in a large octavo
volume, in which this valuable discourse was inserted.
After the building of this new meeting-house, the congregation much increased, especially
!by the accession of the greatest part of the people that had attended Mr. Harvey, who, in
the year 1706, desisted from preaching in Chester, on account of the declining state of his
health, and some difficulties about his place of worship ; so that Mr. Henry's was now too
strait for his hearers, and required a new gallery to be built. It was rather a singular cir
cumstance, that Mr. Harvey's congregation, (according to the tradition still current at
Chester,) occupied this new gallery, and there continued by themselves. But it is pre
sumed that those of them who had been church-members, united with Mr. Henry's church
in the, ordinance of the Lord's Supper ; for it appears that his church had considerably in
creased, so that he had at this time above three hundred and fifty communicants : and he
had much comfort in them, as there was great unanimity among them, for which he ex
pressed great thankfulness to God.
This being the case, it may appear matter of surprise and lamentation that he should
ever have quitted Chester, and accepted an invitation to a, congregation in the vicinity of
London. Of this great change, the cause and the consequences of it, an account shall now
be given. He had received repeated invitations from congregations in or near London
before that which separated him from his friends at Chester, upon which he put an abso
lute negative without hesitation. The first of these was soon after his visit to London in

MEMOIRS OF THE REV. MATTHEW HENRY. xxxv
the year 1698. In consequence of his preaching at several principal meetings, in the city,
for instance, Mr. Doolittle's and Mr. Howe's, he became better known than he had been
before, and acquired a considerable degree of fame and reputation as a preacher. It was
at this time that he preached the excellent discourse, which- was published, on " Christian
ity not a Sect, yet every where spoken against."
The following year a vacancy took place in the congregation at Hackney, (where a
great number of wealthy dissenters resided,) by the death of Dr. William Bates, a man
of distinguished piety, learning,, and abilities, who had refused a bishopric, and would have
honoured the first episcopal see in the kingdom. The first person thought of to succeed
him, was Mr. Matthew Henry ; and it was unanimously agreed to send him an invitation
to become their pastor, thpugh they had no ground to suppose that he was at all dissatisfied
with his present situation ; and they desired Mr. Shower, an eminent minister at the Old
Jewry, to give him a letter, in order to apprise him of their intention. Mr. Sho wer ac
cordingly wrote ; but Mr. Henry, by the next post, sent a strong negative to the applica
tion, assigning, as a principal reason, his affection for the people at Chester, and theirs for
him ; and he desired that he might have no further, solicitation to leave .them. The con
gregation at Hackney, however, not satisfied with this peremptory answer, wrote to him
themselves, and sent him a most pressing invitation to accept their proposal. Mr. Henry,
after taking a few days to deliberate upon the matter, wrote them a very respectful letter,
in which he gave them a decisive negative, which put an end, for the present, to the ne
gotiation. But after this, (so lightly have dissenters been wont to view the evil of being robbers of
churches,) there was not a considerable vacancy in any London congregation, but Mr.
Henry was thought of to fill it. Upon the death of Mr. Nathaniel Taylor* minister of
Salters-hall, the people there had their eye upon Mr. Henry, but were discouraged from
applying to him, at first, by the negative which he put upon the invitation from Hackney.
However, after being disappointed in their expectations from Mr. Chorley, of Norwich,
and being much divided about an application to another minister, they unanimously agreed
to make a vigorous effort to obtain Mr. Henry. Accordingly, letters were written to him
by Mr. Howe, Mr. (afterwards Dr.) Williams, and Dr. Hamilton, urging this, among other
arguments, that by coming to this place he would unite both sides, between whom there
had been some contests. These letters occasioned him some serious and uneasy thoughts,
as appears from his diary, in which he expresses himself willing to be determined by the
will of God, if he did but know it, whatever it might be. He afterwards takes notice,
that a dozen of his congregation had been with him to desire that he would not leave them,
to whom he answered, that he had once and again given a denial to this invitation, and that
it was his present purpose not to leave them, though he could not tell what might happen
hereafter. In the review of this year, he takes particular notice of his invitation to Salters-hall, as
what surprised him ; and he adds as follows : " I begged of God to keep me from being
lifted up with pride by it. I sought of God the right way. Had I consulted my own fancy,
which always had a kindness for London ever since I knew it, or the worldly advantage of
my family, I had closed with it. And I was sometimes tempted to think it might open me
a door of greater usefulness. I had also reason to think Mr. John Evans, [then at Wrex
ham, afterwards Dr. Evans, of London, author of ' The Christian Temper,'] might have
been had here, and might have been more acceptable to some, and more useful, than I.
But I had not courage to break through the opposition of the affections of my friends here
to me, and mine to them, nor to venture upon a new and unknown place and work, which

xxxvi MEMOIRS OF THE REV. MATTHEW HENRY.
I feared myself unfit for. I bless God, I am well satisfied in what I did in that matter. If
it ever please God to call me from this place, I depend upon him to make my way clear.
Lord, lead me in a plain path !" No candid person, after reading this, will be disposed to
question Mr. Henry's integrity in the future part of his conduct, in quitting Chester, espe
cially considering other invitations from the great city.
In the year 1 704, Mr. Henry took another journey to London, accompanied by Mrs.
Henry, to visit two of her sisters, then in town, one of whom was dangerously ill. He
takes notice of the pleasure he had in hearing Mr. Howe preach on the morning of June
21. In the afternoon of the same day he preached at Salters-hall, where Mr. Tong was
then minister, who mentions his text, Prov. 16. 16. After visiting many friends, and
preaching many sermons, he returned home with great satisfaction, and thankfully record
ed some dangers which he had escaped in travelling, the roads being so bad that in one
place the coach was set fast ; not apprehending or wishing for another call to the metro
polis. He had hitherto enjoyed a1 great share of health, but this year he had a very dangerous
illness. As he was reading the scripture on Lord's day morning, August 27, he suddenly
fainted away, but soon recovered so as to go on with his work. In the evening, however,
feeling himself unwell, he writes, " A fever is coming upon me ; let me be found ready
whenever my Lord comes." He had a very restless night ; but, having an appointment at
Nantwich the next day, he went, and preached on Psalm 110. 3. " And then," says he,
" I was well." The day following, he went to Haslington Chapel, to preach the funeral
sermon of Mr. Cope, an aged minister, who had spent some years there, and who had re
quested this of him. Mr. Egerton, the rector, gave his consent. But this, Mr. Henry re
marks, was likely to be the last sermon preached there by a dissenter ; and it was like to
have proved his last ; for, on his return home, the fever came on with great violence, and
confined him for more than three weeks.
It was soon after his recovery from this severe illness that he began his elaborate work
on the Bible. A friend* has communicated the following passage, extracted from his
diary, which Mr. Tong had overlooked, but which will appear to most readers both cu
rious and interesting. " Nov. 12, 1704. This night, after many thoughts of heart, and
many prayers concerning it, I began my Notes on the Old Testament. 'Tis not likely I
should live to finish it ; or, if I should, that it should be of [much] public service, for I am
not par negotiis. Yet, in the strength of God, and I hope with a single eye to his glory, I
set about it, that I may be endeavouring something, and spend my time to some good pur
pose ; and let the Lord make what use he pleaseth of me. I go about it with fear and
trembling, lest I exercise myself in things too high for me. The Lord help me to set about
it with great humility." Many passages in his diary, written during the progress of this
great work, would be pleasing and edifying to the reader, but the proposed limits of these
Memoirs forbid the insertion of them.
In the year 1709, Mr. Henry received a letter, dated February 18, informing him, that
the congregation in which Mr. Howe and Mr. Spademan had been joint pastors, in Silver-
street, (both of them now deceased,) had chosen him to succeed the Jatter, as co-pastor
with Mr. Rosewell, and that some of them purposed to go down to Chester, to treat with
him on this business. He also received many letters from ministers and gentlemen, press
ing his acceptance of this call, with a view to his more extensive usefulness. Suffice it to
say, he still remained immoveable, " his affection for his people prevailing" (as he ex
pressed it, in his letter to Mr. Rosewell,) " above his judgment, interest and inclination."
* The Kev. Thomas Stedman, of St. Chad's, Shrewsbury.

MEMOIRS OF THE REV. MATTHEW HENRY. xxxvii
After this, we might naturally have expected to find that Mr. Henry would have ended
his days at Chester, and that no society would have attempted to remove him. But the
congregation at Hackney being again vacant, by the death of the worthy Mr. Billio,
(who died of the smallpox, in the year 1710,) they determined upon renewing their appli
cation to Mr. Henry, which they did with increased importunity ; and after a long negoti
ation, and repeated denials, they at length prevailed. As the best justification of his con
duct in yielding to their desires, and as a further illustration of his integrity and piety, as
well as his regard to his affectionate friends at Chester, the reader shall have the account
of the transaction in his own words, extracted from his diary.
" About midsummer, 1710, I had a letter from the congregation at Hackney, signifying
that they had unanimously chosen me to be their minister; and that I should find them as
the importunate widow, that would have no nay. I several times denied them. At length
they wrote, that some of them would come down hithef ; to prevent which, (not being
unwilling to take a London journey in the interval between my third and fourth volume,)
I wrote them1 word I would come up to them, and did so. Then I laid myself open to the
temptation, by increasing my acquaintance in the city. They followed me, after I came
down again, with letters to me and the congregation. In October I wrote to them, that if
they would stay for me till the next spring, (which I was in hopes they would not have
done,) I would come up and make a longer stay, for mutual trial. They wrote they would
wait till then. In May, 1711, I went to them, and stayed till the end of July, and, before
I parted with them, signified my acceptance of their invitation, and my purpose to come
to them, God willing, the next spring. However, I [should have] denied them, but that
Mr. Gunston, Mr. Smith, and some others, came to me from London, and begged me [not
to refuse] for the sake of the public — which was the thing that turned the scales. T5y this
determination I have brought upon myself more grief and care than I could have imagined,
and have many a time wished it undone ; but, having opened my mouth, I could not go
back. I did with the utmost impartiality, (if I know any thing of myself,) beg of God to
incline my heart that way which would be most for his glory ; and I trust I have a good
conscience, willing to be found in the way of my duty. Wherein I have done amiss, the
Lord forgive me for Jesus' sake, and make this change concerning the congregation to
work together for good to it !"
Another paper, dated, Hackney, July 13, 1711, written after fervent prayer to God,
contains the reasons which occurred to him why he should accept his invitation, which he
wrote to be a satisfaction to him afterwards. The following is a brief epitome of them :
" 1. I am abundantly satisfied that it is lawful for ministers to remove, and in many cases
expedient. 2. My invitation to Hackney is not only unanimous, but pressing ; and, upon
many weeks' trial, I do not perceive any thing discouraging, but every thing that promises
comfort and usefulness. 3. There seems an intimation of Providence in the many calls 1
have had that way before. 4. There is manifestly a wider door of opportunity to do good
Opened to me at London than at Chester, which is my main inducement. 5. In drawing
up and publishing my Exposition, it will be a great convenience to be near the press — also
to have books at hand to consult, and learned men to converse with, for my own improve
ment. 6. I have followed Providence in this affair, and referred myself to its disposal.
7. I have asked the advice of many ministers and judicious christians. 8. I have some
reason to hope that my poor endeav.ours may be more useful to those to whom they are
new. 9. I have not been without my discouragements at Chester, which have tempted
me to think my work there in a great measure done ; many have left us, and few been [of
late] added. 10. I am not able to ride long journeys, as formerly, to preach, which last

xxxviii MEMOIRS OF THE REV. MATTHEW HEJNKY.
winter brought illness upon me, so that my services would be confined within the walls
of Chester. 11. The congregation, though unwilling to part with me, have left the matter
under their hands to my own conscience," &c.
It appears from Mr. Henry's diary, that his journey to London at the time here referred
to, was very uncomfortable, by reason of the badness of the roads, but especially by his
great indisposition and pain, which much discouraged him. " I begged," says he, " that
these frequent returning illnesses might be sanctified to me. I see how easily God can
break our measures, and disappoint us, and make that tedious which we hoped would be
pleasant." However, he arrived safe, May 12; when he writes thus: " and now I look
back upon the week with thankfulness for the mercies of God, and the rebukes I have
been under ; such as give me cause to be jealous of myself, whether I be in my way.
Lord, show me wherefore thou contendest with me, and wherefore thou relievest me ! —
Lord's day, 1 3. I had but a bad night, yet better in the morning Preached 2 Pet. 1 . 4.
Partake of a divine nature. Administered the Lord's supper to the congregation at Hack
ney. Not a hundred communicants.* I was somewhat enlarged in preaching, but at the
Lord's supper very much straitened, and not as I used to be at Chester. — 14. A very good
night, and perfectly well, blessed be God. Mr. Tong and Mr. Evans came, and staid with
me most of the day. We talked much to and fro of my coming hither^ but brought it tc
no issue. The congregation seems very unanimous."
During this visit at Hackney, Mr. Henry preached frequently in the city, and several
of his sermons at Salters-hall were published : viz. On Faith in Christ — On Forgiveness
of Sin as a Debt — Hope and Fear balanced. Many entertaining articles appear in his
journal respecting the visits he made, and the occurrences he met with, during his stay at
Hackney, which must be passed over. On the whole, he seems to be better reconciled by
it to the thoughts of returning. In one place he says, " Blessed be God, I meet with a
praying people, and that love prayer." His last entry is July 29. " Preached 1 John 2
25. This is the promise, fyc. Administered the Lord's supper. We had a very full con
gregation, which is some encouragement, at parting, to think of coming again." This he
did much sooner than he expected ; for it appears from his MS. now before me, that in
the next January, he had a subpoena to be a witness in a cause to be tried in the Queen's
Bench, which greatly perplexed him. On this occasion he preached at Hackney, January
27, and again on the 30th, being the lecture-day ; when he writes, that he " met some
of the heads of the congregation, earnestly begging them, with tears, to release him from
his promise," who told him that " they could not in conscience do it, because they thought
his coming was for the public good." On February 4, he had a fit of the stone. On the
1 8th, he set off very willingly for Chester, and arrived in better health than when he
set out. But he had frequent returns of that complaint soon afterwards, which, however,
did not occasion him to spare his labours.
The time now approached for him to fulfil his engagement with the people at Hackney,
but the thought of leaving his friends at Chester, proved a very severe trial to him, and
pressed down his spirit beyond measure, as appears from many passages in his diary writ
ten about this time. On May 11, 1712, when he took leave of his flock, he expounded
the last chapter of Joshua in the morning, and of Matthew in the afternoon, and preached
on 1 Thess. 4. 17, 18. After this service he writes, " A very sad day — I see I have been
unkind to the congregation, who love me too well.— May 12. In much heaviness I set out
* How much they were increased afterwards, does not appear; but it is probable that they were never very
numerous, as many dissenters, who live in the villages near London, keep up their connexion with the
churches of which they had been members when they resided there.

MEMOIRS OF THE REV. MATTHEW HENRY. xxxix
in the coach for London, not knowing the things that shall befall me there. 1 5. Came to
London-— But, Lord, am I in my way ? I look back with sorrow for leaving Chester ; 1
look forward with fear ; but unto thee, 0 Lord ! do I look up."
Mr. Henry commenced his pastoral work at Hackney on the Lord's day, May 18. The
appearance of the meeting-house, which then stood on the opposite side of the way to the
present, where three houses now stand, was not very inviting, either without or within.
It was an old irregular building, originally formed out of dwelling-houses ; but it was large,
and the congregation was in a flourishing state, both in point of numbers and of wealth ;
for it is said, no less than thirty gentlemen's carriages constantly attended the meeting, and
that the annual collection for the Presbyterian Fund for poor ministers was three hundred
pounds. This being the case, it seems surprising that in Mr. Henry's time a better place
of worship should not have been erected. What his salary was does not appear ; doubt
less it was something considerable : but that was with him no objett in his removal. His
grand motive was usefulness to the church of God-; and of this he had here a very en
couraging prospect
On his first appearance as minister in this congregation, in the morning he expounded
Genesis 1. and in the afternoon, Matthew 1 : thus beginning, as it were, the world anew.
He preached on Acts 16. 9. Come over to Macedonia, and help us. " O that good," says
he, " may be done to precious souls ! But I am sad in spirit, lamenting my departure from
my friends in Chester. And yet if they be well provided for, I shall be easy, whatever
discouragements I may meet with here."
Mr. Henry conducted his ministerial work at Hackney in much the same manner as he
had done at Chester. He began' the morning service on the Lord's day, (as the writer has
heard some of his hearers relate,) at nine o'clock. Though the people had not been ac
customed to so early an hour, they came into it without reluctance, and many of them
were well pleased with it. The only difference in the order of service was, that he began
with a short prayer, which it is supposed had been the custom, as it is to this day. In la
bours he was more abundant here even than he had been at Chester, excepting that he
did not now take such frequent journeys, so that he soon made it appear that be did not
remove with a view to his own ease and pleasure. Though his bodily strength was abated,
and some disorders began to grow upon him, his zeal and activity continued the same, in
expounding, catechising, and preaching, both to his own congregation and in various other
places. As be found here a larger field of service, his heart was equally enlarged. He
sometimes preached the Lord's day morning lecture at Little St. Helen's, at seven o'clock,
and afterwards went through the whole of his work at Hackney ; and frequently, after
both these services at home, he preached the evening lecture to the charity-school at Mr
Lloyd's meeting, in Shakspeare's Walk, Wapping ; and, at other times, he preached in the
evening at Redriff; after which he performed the whole of his family worship as usual.
Sometimes he was employed in preaching at one place or other every day in the week,
and even twice or thrice on the same day. He showed himself ready to every good work,
as if he had a secret impression that his time would be short ; and the nearer he came to
the end of his course, the swifter was his progress in holiness and all useful services. Nor
did he appear to labour in vain, for he had many pleasing proofs of success. He had great
encouragement soon after his coming to Hackney, from the usefulness of some sermons
which he preached on Matt. 16. 26. What is a man profited, 8fc; many of his hearers
were greatly affected, and some of them said they were resolved never to pursue the world
so eagerly as they Tiad before done. This was preaching to good purpose.
So many were the calls which Mr. Henry had to preach in and about London, and s*

xl MEMOIRS OF THE REV. MATTHEW HENRY.
ready was he to comply with them, that he sometimes appears in his diary to think that
he needed an apology, and to excuse it to himself that he preached so often. After open
ing an evening lecture near Shadwell church, January 25, 1712, when his text was Psalm
73. 28. he writes thus : " I hope, through grace, I can say, the reason why I am so much
in my work is, because the love of Christ constrains me, and I find, by experience, it is
good for me to draw near to God.
Beside catechising on Saturday at Hackney, which he began to do the second month af
ter his coming thither, he bad a catechetical lecture in London, which he undertook at the
request of some serious christians in the city, but not without the approbation of several of
his brethren. Such was his humility, and his respect for the ministers in London, that he
declined giving an answer to the proposal till he had consulted them on the subject; when
they all expressed their cordial approbation of the design, and several of them, of different
denominations, sent their sons to attend his instructions, and often attended themselves.
The place fixed upon for this service, was Mr. Wilcox's meeting-house, in Monkwell-street,
where his tutor, Mr. Doolittle, formerly preached, and had been used to catechise. The
lime was Tuesday evening, when considerable numbers, besides the catechumens were
used to attend ; and there was great reason to believe that Mr. Henry's labours on these
occasions were very useful to numbers of both. It may not be amiss here to introduce an
anecdote which he records of a robbery, after one of his evening lectures, for the sake of
his pious reflections upon it. As he was coming home,* he was stopped by four men,
within half a mile of Hackney, who took from him ten or eleven shillings ; upon which he
writes, " What reason have I to be thankful to God, that having travelled so much, I was
never robbed before ! What abundance of evil this love of money is the rootof, that four
men should venture their lives and souls for about half a crown a-piece ! See the vanity
of worldly wealth, how soon we may be stripped of it, how loose we ought to sit to it."
Mr. Henry's tender concern for the best interests of young persons, made him very desi
rous that they might enjoy all proper means of instruction in the knowledge of divine
things. With this view he exerted himself to increase the number of charity-schools, for
the promoting of which he drew up the following paper : " It is humbly proposed that
some endeavours may be used to form and maintain charity-schools among the dissenters,
for the teaching of poor children to readand write, &c, to clothe them, and teach them the
Assembly's Catechism. It is thought advisable, and not impracticable." He then goes on
to prove both, and produces a series of arguments at considerable length, which it is un
necessary here to specify, and answers some objections which misbi be urged against his
plan. While he was thus laying himself out for the good both of old and young, in and about
London, his mind was deeply affected with the state of his congregation at Chester, which
was yet destitute of a settled minister ; and the disappointment they had met with in their
applications to several, cost him many prayers and tears. When he took his leave of his
old friends, he promised them that he would make them a visit every year, and spend some
sabbaths with them. This his friends at Hackney not only consented to, but recommend
ed, Accordingly, July 20, 1713, he set out on a journey to Chester in the coach, and in
his diary he records the particulars of it, with many pious and benevolent remarks, and the
sermons which he preached at the different places he visited. An extract may be accept
able, as it discovers his unabated zeal, and his unwearied diligence in doing good wherever
he went ; in comparison with which he says, The charge and the trouble of the journey
* Mr. Tong says, from catechising on Tuesday ; but from his own MS. it appears that it was on a Lord's
day evening, after preaching at Mr. Rosewell's.

MEMOIRS OF THE REV. MATTHEW HENRY. xh
shall be as nothing to me. "July 23. Came to Whitchurch : a wet day, but many friends
met me there, to my great reviving. In the afternoon, went to Broad-Oak, and preached
from Rom. 1.11. / long to see you, fyc. Next day wept to Chester, where my friends received
me with much affection and respect. Lord's day, preached from 1 Tim. 6. 12. Lay hola
on eternal life. It was very pleasant for me to preach in the old place, where I have often
met with God, and been owned by him. On Wedpesday kept a congregational fast. The
next Lord's day preached and administered the Lord's supper to my beloved flock: a great
congregation. Monday, went to Middlewich; preached from Matt. 24. 12. Iniquity abounds.
The next day to Knutsford, to a meeting of ministers: preached from Col. 2. 8. Though
absent in the flesh, yet present in the spirit. Lord's day, August 9, preached at Chester,
Tit. 2. 13. Looking for the blessed hope. I took an affectionate farewell of my friends;
prayed with many of them : the next day set out) with much ado, for Nantwich, where
Mr. Mottershed is well settled: preached from Jos. 1. 5, 6. As I was with Moses, I will be
with thee, fyc. From thence, that night, went to Wrenbury-wood, and preached there from
John 1. 48 ; from thence to Danford, and preached at Whitchurch, on 1 Pet. 5. 10. ; took
leave of my dear friends there, and went in the coach alone. Came to London the 15th,
and found my tabernacle in peace."
The following day being the sabbath, he preached twice at Hackney, as usual, and ad
ministered the Lord's supper. But it appeared that his late great exertions in preaching
and travelling, were too much for him ; so that it was no wonder he should, on the day
following, have complained of great weariness, which was attended with drowsiness. Sir
Richard Blaekmore, being sent for, perceived symptoms of a diabetes, which obliged him
to confine himself to the house. The doctor absolutely forbid his going out the next
Lord's day ; upon which he writes — " A melancholy day : yet not without some commu
nion with God. Perhaps I have been inordinately desirous to be at my study and work
again." By the blessing of God, however, upon the means prescribed, his disorder was
removed in a few days after this and the following sabbath he went on in his ordinary
work. " Blessed be my God," says he, " who carried me through it with ease and plea
sure." The next month, September 20, he had a severe fit of the stone, and it happened to be
on the Lord's day : but it did not prevent his going through his public work. That even
ing, and the day following, he voided several stones, and rather large ones. He went,
however, on the Tuesday, to catechise in London, and on Wednesday preached his week
ly lecture at Hackney ; on Thursday evening a lecture in Spitalfields, and on Friday joined
in the service of a fast, at Mr. Fleming's meeting, at Founder's-hall, where he preached the
sermon. This seemed to be trying his strength beyond the rule of prudence or of duty.
However, on the Saturday he writes — " I bless God, I have now my health well again."
But the painful disorder several times returned. Early on Lord's day morning, December
13, he was seized with another fit, but the pain went off in about an hour; and, notwith
standing the fatigue it had occasioned, he ventured to London, to preach the morning lec
ture, before it was light, when he took that text, John 20. 1. The first day of the week
early, while it was yet dark, Sfc. ; and, after this, he performed the whole service at Hack
ney. Having related these circumstances, he says — " Blessed be God for help from on
high !" On the following Thursday he had another very violent fit of the stone, of which
his own account is as follows — " I went to my study very early, but before seven o'clock
I was seized with a fit of the stone, which held me all day : pained and sick, I lay much
on the bed, but had comfort in lifting up my heart to God, &c. About five o'clock in the
evening I had ease, and about ten I voided a large stone. Though my God caused me
Vol. i. — 6.

xiii kEMOIRS OF THE REV. MATTHEW HENRY.
grief, yet he hid compassion. December 18. Very well to-day, though very ill yesterday
How is this life counterchanged ! And yet I am but girding on my harness ; the Lord pre
pare me for the next fit, and the Lord prepare me for the last !"
That period was not now very distant, though none apprehended it to be so near as i<
proved. Though his constitution was strong, his uncommon exertions must have tended
to weaken it ; and his close application in his study doubtless occasioned his nephritic com
plaint. It was also said, by those who knew him at Hackney, that, after his settlement
there, he yielded to the many invitations he had to sup with his friends, when he was un
der the temptation, though not to any unbecoming excess, yet to eat and drink what was
unfavourable to the health of so studious a man, and one who had been used to a more ab
stemious mode of life, and had grown corpulent, as his portrait shows him to have been.
It is not improbable that this circumstance tended to shorten his days.
At the beginning of this his last year, (for so it proved to be,) Mr. Henry's mind appears
from his diary to have been filled with dark apprehensions, on account of public affairs.
The bill which had passed for suppressing the schools of the dissenters he looked upon not
only as a heavy grievance in itself, but as a prelude to further severities. On this occasion
he preached an excellent discourse, at Mr. Bush's meeting, on 2 Chron. 20. 12. Neithei
know we what to do, but our eyes are up unto thee.
The following week he took his journey to Chester, from whence he never returned.
On May 30, he administered the Lord's supper, as the best way of parting with his friends
at Hackney. In the morning he expounded Exodus 38, in the afternoon Luke 7, and
preached on Rev. 5. 9. For thou wast slain, Sfc On the next day he took the coach for
Chester. Mr. Tong, and some other friends going to Coventry, accompanied him as far as
St. Alban's, and there they parted with him, never to see his face any more ! From a let
ter to Mrs. Henry, dated June 7, it appeared that he bore the journey well, and that his
friends told him he looked better than he did when they saw him the last year. In the
same letter he expressed much joy on account of his old congregation being well settled
with a minister, with whom he had communicated at the Lord's table the day preceding,
much to his satisfaction. With pleasure he remarks — " They had a full communion : none
of the congregation are gone off: if none have left it while it was unsettled, I hope none
will leave it now."
From a subsequent article in Mr. Tong's narrative, it appears that Mr. Gardiner was
not the sole minister of the congregation, but that a Mr. Withington was united with him.
How long the church and congregation continued in the flourishing state in which Mr.
Henry now beheld it, is uncertain ; but it is well known that, whatever was the cause,
Mr. Gardiner lived to see it greatly decline. This, however, was no just reflection upon
him : it has been the common affliction of the best of ministers, especially when they have
been advanced in years. Mr. Henry, however, was gone to a better world before the sad
change took place, the knowledge of which would have occasioned him inexpressible re
gret, on the recollection of his being at all accessary to it.
As he continued to interest himself in the welfare of that society to the very last, so like
wise he did in whatever concerned the other congregations in that neighbourhood, with
which he had been so long connected ; and in this his last journey he visited several of
them, to the great injury of his health : indeed he may be said to have sacrificed his life in
their service. On Tuesday, June 8, he went to Wrexham, and, having preached there,
returned to Chester that night ; he says, " not at all tired ;" but it seems he had some ap
prehension of a return of the diabetes, and drank some of the Bristol water, by way of pre
vention. On the 14th, he went to visit his brother Warburton, at Grange, and from

MEMOIRS OF THE REV. MATTHEW HENRY. xliii
thence to Knulsford, whither Mr. Gardiner accompanied him, and where he met several
of his brethren. From thence he rode, on the Tuesday evening, to Chowbent, in Lanca
shire, and the next day returned to Chester. Though he did not perceive himself to be
greatly fatigued, some of his friends could not but fear that he must have injured his health
by riding so many miles in so short a time, and by preaching at every place where he
came, especially in so hot a summer. Indeed he himself, in a letter written at this time to
Mrs. Henry, complains of the heat of the weather, which, he says, made him as faint and
feeble as he was when he came up last from the country ; and, from a subsequent passage
it seems as if he found himself, after his late hasty tour, far from being well. " If God
bring me home in safety," says he, " I believe it will do well to use the means I did last
year, unless the return of the cool weather should make it needless ; for when I am in the
air I am best" He adds, " Though I am here among my old friends, yet I find my new
ones lie near my heart, among whom God has now cut out my work."
In the last letter which Mrs. Henry received from him, dated June 19, he informed hei
that he had taken the coach for Wednesday, the 23d, and that he was to get into it a<
Whitchurch, from whence he was pleased to think he should have the company of Mr.
Yates of that place ; and as the following Wednesday was the day for the quarterly fast at
Hackney, he expressed his desire that due care might be taken to engage the assistance
of some of his brethren.
The next day after he wrote this letter was the sabbath, which he spent at Chester ; and
;t was the last he spent on earth: a remarkable circumstance, that Providence should so
order it that his last labours should be bestowed where they were begun, and where the
most of his days had been spent It was also singular and pleasing that, on his two last
sabbaths in the church below, he was directed to a subject so peculiarly adapted to the
occasion, namely, that of the eternal sabbath in heaven, on which he was so soon to enter ;
for on the preceding Lord's day, he had preached twice on Heb. 4. 9. There remaineth a
rest for the people of God ; which he considered, agreeably to the original, under the idea
of a sabbath, which he illustrated in a variety of particulars. On the Lord's day follow
ing, he kept the same idea in view, while he treated on that solemn caution, for the im
provement of the subject — Let us therefore fear, lest a promise being left us of entering in
to his rest, any of you should seem to come short of it. The circumstance of Mr. Henry's
closing his ministry in this remarkable manner, induced Mr. Tong, in his Life, to give his
readers the substance of both these discourses.
The next day after delivering them he set off, in his journey homeward, without feeling
any inconvenience from the past day's'labours ; indeed he thought he had found relief from
his late indisposition, by his excursion to Knutsford and Lancashire ; so that he was en
couraged (not very prudently) to make an appointment for preaching at Nantwich that
day, in his way to London. But all his friends observed that he appeared very heavy and
drowsy ; though, when asked how he did, he always answered, " Well." An apothecary,
however, Mr. Sudlow, a good friend of Mr. Henry, said, before he left Chester, they should
never see him again. His friends, therefore, should have dissuaded him from this under
taking, especially on horseback. As he passed Dudden, he drank a glass of mineral water
there. Before he came to Torporley, his horse stumbled in a hole, and threw him off
He was a little wet, but said he was not hurt, and felt no inconvenience from the fall. His
companions pressed him to alight at Torporley, but he resolved to go on to Nantwich, and
there he preached on Jer. 31. 18. ; but all his hearers noticed his want of his usual liveli
ness, and, after dinner, he was advised to lose a little blood. He consented to this, though
he made no complaint of indisposition. After bleeding he fell asleep, and slept so long

Kliv MEMOIRS OF THE REV. MATTHEW HENRY.
that some of his friends thought it right to awaken him, at which he expressed himself ra
ther displeased.
His old intimate friend, Mr. Illidge, was present, who had been desired by Sir Thomas
Delves and his lady to invite him to their house, at Doddington, whither their steward
was sent to conduct him. But he was not able to proceed any further, and went to bed
at Mr. Mottershed's house, where he felt himself so ill that he said to his friends, " Pray
for me, for now I cannot pray for myself." While they were putting him to bed, he spoke
of the excellence of spiritual comforts in a time of affliction, and blessed God that he en
joyed them. To his friend, Mr. Illidge, he addressed himself in these memorable words :
" You have been used to take notice of the sayings of dying men — this is mine : That a
life spent in the service of God, and communion with him, is the most comfortable and
pleasant life that one can live in the present world." He had a restless night, and about
five o'clock on Tuesday morning he was seized with a fit, which his medical attendants
agreed to be an apoplexy. He lay speechless, with his eyes fixed, till about eight o'clock,
June 22, and then expired.
A near relation of his wrote on this occasion, " I believe it was most agreeable to him
to have so short a passage from his work to his reward. And why should we envy him 1
It is glorious to die in the service of so great and good a Master, who, we are sure, will
not let any of his servants lose by him." Yet it cannot but be regretted, that any of them
should, by an inordinate zeal, shorten their days, and, by this means, prevent their more
lasting usefulness.
On Thursday, before the corpse was removed from Nantwich, Mr. Reynolds, of Salopj
preached an excellent sermon on the sad occasion, which was printed. Six ministers ac
companied it to Chester, who were met by eight of the clergy, ten coaches, and a great
many persons on horseback. Many dissenting ministers followed the mourners, and a uni
versal respect was paid to the deceased by persons of distinction of all denominations. He
was buried in Trinity church, in Chester, where several dear relatives had been laid be
fore him. Mr. Withington delivered a suitable discourse, for the improvement of the pro
vidence, at the Thursday lecture, and another on the Lord's day morning after the funeral,
as Mr. Gardiner also did in the afternoon, on 2 Kings 2. 12. My father, my father, Sfc.
Mr. Acton, the Baptist minister, took a respectful notice of the loss which the church had
sustained by this event. When the news of his death reached London, it occasioned uni
versal lamentation : there was scarcely a pulpit among the dissenters in which notice was
not taken of the breach made in the church of God ; almost every sermon was a funeral
sermon for Mr. Henry ; and many, who were no friends to the non-conformists, acknow
ledged that they had lost one who was a great support and honour to their interest. The
sermon preached to his congregation at Hackney, July 11,1714, was by his intimate friend,
Mr. William Tong, on John 13. 36. Whither I go thou canst not follow me now; but thou
shall follow me afterwards. This discourse was published, and afterwards subjoined to
the folio edition of Mr. Henry's Works.

<?SKv£

iwork

DEATHS.

THE

PREFACE.

FT1H0UGH it is most my concern, that I be able to give a good account to God and my own con-
•*¦ science, yet, perhaps, it will be expected, that I give the world also some account of this bold
undertaking; which I shall endeavour to do with all plainness, and as one who believes, that if men
must be reckoned with in the great day, for every vain and idle word they speak, much more for every
vain and idle line they write.
And it may be of use, in the first place, to lay down those great and sacred principles which I go upon,
and am governed by, in this endeavour to explain and improve these portions of holy writ; which en
deavour 1 humbly offer to the service of those (and to those only I expect it will be acceptable) who
agree with me in these six principles.
I. That religion is the one thing needful; that to know, and love, and fear God our Maker, and in all
the instances both of devout affection, and of a good conversation, to keep, his commandments, (Eccles.
12. 13. ) is, without doubt, the whole of man; it is all in all to him. This the wisest of men, after a close
and copious argument in his Ecclesiastea, lays down as the conclusion of his whole matter (the Quod erat
demonstrandum of his whole discourse); and therefore I may be allowed to lay it down as a postulatumj
and the foundation of this whole matter.
It is necessary to mankind in general, that there should be religion in the world, absolutely necessary
for the preservation of the honour of the human nature, and no less so for the preservation of the order
of human societies. It is necessary to each of us in particular, that we be religious; we cannot other-*
wise answer the end of our creation, obtain the favour of our Creator, make ourselves easy now, or
happy for ever. A man that is endued with the powers of reason, by which he is capable of knowing,
serving, glorifying, and enjoying his Maker, and yet lives without God in the world, is certainly the
most despicable and the most miserable animal under the sun.
II. That divine revelation is necessary to true religion, to the being and support of it. That faith
without which it is impossible to please God, cannot come to any perfection by seeing the works of God,
but it must come by hearing the word of God, Rom. 10. 17. The rational soul, since it received that
fatal shock by the Fall, cannot have or maintain that just regard to the great Author of its being
that observance of him, and expectation from him, which are both its duty and felicity, without some
supernatural discovery made by himself of himself, and of his mind and will. Natural light, no doubt,
is of excellent use, as far as it goes; but it is necessary that there be a divine revelation, to rectify its
mistakes, and make up its deficiencies, to help us out there where the light of nature leaves us quite
at a loss, especially in the way and method of man's recovery from his lapsed state, and his restoration
to his Maker's favour; which he Cannot but be conscious to himself of the loss of, finding, by sad ex
perience, his own present state to be sinful and miserable. Our own reason shows us the wound, but
nothing short of a divine revelation can discover to us a remedy to be confided in.
The case and character of thbse nations of the earth which had no other guide in their devotions
than that of natural light, with some remains of the divine institution of sacrifices received by tradition

ii THE AUTHOR'S PREFACE.
from their fathers, plainly show how necessary divine revelation is to the subsistence of religion; for
those that had not the word of God, soon lost God himself, became vain in their imaginations concerning
him, and prodigiously vile and absurd in their worships and divinations. It is true, the Jews, who had
the benefit of divine revelation, lapsed sometimes into idolatry, and admitted very gross corrup
tions; yet, with the help of the law and the prophets, they recovered and reformed: whereas the
best and most admired philosophy of the Heathen could never do any thing toward the cure of the
vulgar idolatry, or so much as offered to remove any of those barbarous and ridiculous rites of their
religion, which were the scandal and reproach of the human nature. Let men therefore pretend what
they will, deists are, or will be, atheists; and those that, under colour of admiring the oracles of reason,
set aside as useless the oracles of God, undermine the foundations of all religion, and do what they
can to cut off all communication between man and his Maker, and to set that noble creature on a level
with the beasts that perish.
ni. That divine revelation is not now to be found or expected any where but in the scriptures of the
Old and New Testament; and there it is. It is true, there were religion and divine revelation before
there was any written word; but to argue from thence, that the scriptures are not now necessary, is as
absurd as it would be to argue that the world might do well enough without the sun, because in the
Creation the world had light three days before the sun was made.
Divine revelations, when first given, were confirmed by visions, miracles, and prophecy; but they
were to be transmitted to distant regions and future ages, with their proofs and evidences, by writing,
the surest way of conveyance, by which the knowledge of other memorable things is preserved
and propagated. We have reason to think that even the Ten Commandments, though spoken
with such solemnity at Mount Sinai, would have been, long before this, lost and forgotten, if they had
been handed down by tradition only, and never had been put in writing: it is that' which is written, that
remains. The scripture indeed is not compiled as a methodical system or body of divinity, secundum artem—
according to the rules of art, but in several ways of writing, (histories, laws, prophecies, songs, epistles,
and even proverbs,) at several times, and by several hands, as Infinite Wisdom saw fit. The end is
effectually obtained; such things are plainly supposed and taken for granted, and such things are
expressly revealed and made known, as, being all put together, sufficiently inform us of all the truths
and laws of the holy religion we are to believe, and be governed by.
That all scripture is given by inspiration of God, (2 Tim. 3. 16. ) and that holy men spake and
wrote as they were moved by the Holy Ghost, (2 Pet 1. 21.) we are sure; but who dare pretend to
describe that inspiration? None knows the way of the Spirit, nor how the thoughts were formed in the
heart of him that was inspired, any more than we know the way of the soul into the body, or how the
bones are formed in the womb of her that is with child, Eccles. 11. 5. But we may be sure that the
blessed Spirit did not only habitually prepare and qualify the penmen of scripture for that servi ce, and
put it into their hearts to write, but did likewise assist their understandings and memories in recording
those things which they themselves had the knowledge of, and effectually secure them from error and
mistake; and what they could not know but by revelation, (as for instance, Gen. 1. and John 1.) the
same blessed Spirit gave them clear and satisfactory information of. And, no doubt, as far as was
necessary to the end designed, they were directed by the Spirit, even in the language and expression;
for there were words which the Holy Ghost taught; (1 Cor. 2. 13.) and God saith to the prophet, Thou
shalt speak with my words, Ezek. 3. 4. However, it is not material to us, who drew up the statute, nor
what liberty he took in using his own words: when it is ratified, it is become the legislator's act, and
binds the subject to observe the true intent and meaning of it.
The scripture proves its divine authority and original both to the wise and to the unwise: even to the
unwise and least-thinking part of mankind, it is abundantly proved by the many incontestable miracles
wrought by Moses and the prophets, Christ and his apostles, for the confirmation of its truths and
laws: it would be an intolerable reproach to eternal Truth, to suppose this divine seal affixed to a lie.
Beside this, to the more wise and thinking, to the more considerate and contemplative, it recommends
itself by those innate excellencies which are self-evident characteristics of its divine original. If we
look wistly, we shall soon be aware of God's image and superscription upon it A mind rightly disposed
by a humble sincere subjection to its Maker, will easily discover the image of God's wisdom in the
awful depth of its mysteries; the image of his sovereignty in the commanding majesty of its style; the

THE AUTHOR'S PREFACE. iii
Image of his unity in the wonderful harmony and symmetry of all its parts; the image of his
holiness in the unspotted purity of its precepts; and the image of his goodness in the manifest ten
dency of the whole to the welfare and happiness of mankind in both worlds; in short, it is a work that
fathers itself.
And as atheists, so deists, notwithstanding their vain-glorious pretensions to reason, as if wisdom
must die with them, ran themselves upon the grossest and most dishonourable absurdities imaginable;
for if the scriptures be not the word of God, then there is no divine revelation now in the world, no
discovery at all of God's mind concerning our duty and happiness: so that let a man be ever so desirous
and solicitous to do his Maker's will, he must, without remedy, perish in the ignorance of it, since there
is no book but this, that will undertake to tell him what it is; a consequence which can by no means be
reconciled to the idea we have of the Divine goodness. And (which is no less an absurdity) if the
scriptures be not really a divine revelation, they are certainly as great a cheat as ever was put upon the
world: but we have no reason to think them so; for bad men would never write so good a book, nor
would Satan have so little subtlety as to help to cast out Satan; and good men would never do so wicked
a thing as to counterfeit the broad seal of Heaven, and to affix it to a patent of their own framing, though
in itself ever so just. No, These are not the words of him that hath a devil.
IV. That the scriptures of the Old and New Testament were purposely designed for our learning.
They might have been a divine revelation to those into whose hands they were first put, and yet we,
at this distance, have been no way concerned in them; but it is certain that they were intended to be
of universal and perpetual use and obligation to all persons, in all places, and all ages, that have the
knowledge of them, even unto us upon whom the ends of the world are come, Rom. 15. 4. Though we
are not under the law as a covenant of innocency, for then, being guilty, we should unavoidably perish
under its curse; yet it is not therefore an antiquated statute, but a standing declaration of the will of God
concerning good and evil, sin and duty, and its obligation to obedience is in as full force and virtue as
ever: and unto us is the gospel of the ceremonial law preached, as well as unto them, to whom it was
first delivered, and much more plainly, Heb. 4. 2. The histories of the Old Testament were writter
for our admonition and direction, (1 Cor. 10. 11.) and not barely for the information and entertainment
of the curious. The prophets, though long since dead, prophesy again by their writings, before peoples
and nations; (Heb. 12. 5.) and Solomon's exhortation speaketh unto us as unto sons.
The subject of the holy scripture is universal and perpetual, and therefore of common concern. It is
intended, 1. To revive the universal and perpetual law of nature, the very remains of which (or ruins
rather) in natural conscience, give us hints that we must look somewhere else for a fairer copy. 2. To
reveal the universal and perpetual law of grace, which God's common beneficence to the children
of men, such as puts them into a better state than that of devils, gives us some ground to expect. The
divine authority likewise, which in this book commands our belief and obedience, is universal and per
petual, and knows no limits, either of time or place; it follows, therefore, that every nation and every
age, to which these sacred writings are transmitted, are bound to receive them with the same veneration
and pious regard that they commanded at their first entrance.
Though God hath, in these last days, spoken to us by his Son, yet we are not therefore to think that
what he spake at sundry times and in divers manners to the fathers, (Heb. 1. 1.) is of no use to us, or
that the Old Testament is an almanack out of date; no, we are built upon the foundation of the pro
phets, as well as of the apostles, Christ himself being the Corner-stone, (Eph. 2. 20.) in whom both these
sides of this blessed building meet and are united: they were those ancient records of the Jewish
church, which Christ and his apostles so oft referred to, so oft appealed to, and commanded us to search
and to take heed to. The preachers of the gospel, like Jehoshaphat's judges, wherever they went, had
this book of the law with them, and found it a great advantage to them to speak to them that knew
the law, Rom. 7. 1. That celebrated translation of the Old Testament in the Greek tongue by the
Seventy, between two and three hundred years before the birth of Christ, was to the nations a happy
preparative for the entertainment of the gospel, by spreading the knowledge of the law: for as the New
Testament expounds and completes the Old, and thereby makes it more serviceable to us now than it
was to the Jewish church; so the Old Testament confirms and illustrates the New, and shows us Jesus
Christ, the same yesterday that he is to-day, and will be for ever.
V. That the holy scriptures were not only designed for our learning, but are the settled standing rule
,f our faith and practice, by which we must be governed now, and judged shortly: it is not only a book

iv THE AUTHOR'S PREFACE.
of general use, (so the writings of good and wise men may be,) but it is of sovereign and commanding
authority; the statute-book of God's kingdom, which our oath of allegiance to him, as our supreme
Lord, binds us to the observance of. Whether we will hear, or whether we will forbear, we must be
told, that this is the oracle we are to consult, and to be determined by; the touchstone we are to
appeal to, and try doctrines by; the rule we are to have an eye to, by which we must in every thing
order our affections and conversations, and from which we must always take our measures. This is the
testimony, this is the law which is bound up and sealed among the disciples, that word, according to
which if we do not speak, it is because there is no light in us, Isa. 8. 16, 20.
The making of the light within, our rule, which by nature is darkness, and by grace is but a copy of,
and conformable to, the written word, is setting the judge above the law; and making the traditions
of the church rivals with the scripture, is no better: it is making the clock, which every one concerned
puts backward or forward at pleasure, to correct the sun, that faithful measurer of time and days.
These are absurdities, which, being once granted, thousands follow, as we see by sad experience.
VI. That therefore it is the duty of all christians diligently to search the scriptures, and it is the office
of ministers to guide and assist them therein. How useful soever this book of books is in itself, it will be
of no use to us, if we do not acquaint ourselves with it, by reading it daily, and meditating upon it, that
we may understand the mind of God in it, and may apply what we understand to ourselves for our
direction, rebuke, and comfort, as there is occasion. It is the character of the holy and happy man, that
his delight is m the law of the Lord; and, as an evidence thereof, he converses with it as his constant
companion, and advises with it as his most wise and trusty counsellor, for in that law doth he meditate
day and night, Ps, 1, 2.
It concerns us to be ready in the scriptures, and to make ourselves so by constant reading and careful
observation, and especially by earnest prayer to God, for the promised gift of the Holy Ghost, whose
office it is to bring things to our remembrance which Christ hath said to us; (John 14. 26.) that thus we
niay have some good word or other at hand for our use in our addresses to God, and in our converse with
men; in our resistance of Satan, and in communing with our own hearts; and may be able, with the good
householder, to bring out of this treasury things new and old, for the entertainment and edification both
of ourselves and others. If any thing will make a man of God perfect in this world, will complete both
.1 christian and a minister, and thoroughly furnish him for every good work, it must be this. 2 Tim. 3. 17.
It concerns us also to be mighty in the scriptures, as Apollos was, (Acts 18. 24.) that is, to be
thoroughly acquainted with the true intent and meaning of them, that we may understand what we read,
and may not misinterpret or misapply it, but by the conduct of the blessed Spirit may be led into all
truth, (John 16. 13.) and may hold it fast in faith and lave, and put every part of scripture to that use
for which it was intended. The letter, either of law or gospel, profits little without the Spirit
The ministers of Christ are herein ministers to the Spirit for the good of the church; their business is
to open and apply the scriptures; thence they may fetch their knowledge, thence their doctrines, de
votions, directions, and admonitions, and thence their very language and expression. Expounding the
scriptures was the most usual way of preaching in the first and purest ages of the church. What have
the Levites to do but to teach Jacob the law; (Deut. 33. 10.) not only to read it, but to give the sense, and
cause them to understand the reading? Neh. 8. 8. How shall they do this, except some man guide them?
Acts 8. 31. As ministers would hardly be believed without Bibles to back them, so Bibles would hardly
be understood without ministers to explain them; but if, having both, we perish in ignorance and
anbelief, our blood will be upon our own head.
Being fully persuaded therefore of these things, I conclude, that whatever help is offered to good
christians in searching the scriptures, is real service done to the glory of God, and to the interests of his
Kingdom among men; and that is it which hath drawn me into this undertaking, which I have gone
about in weakness, and in fear, and much trembling, lest I should be found exercising myself in things
too high for me, (1 Cor. 2. 3.) and so laudable an undertaking should suffer damage by an unskilful
management If any desire to know how so mean and obscure a person as I am, who in learning, judgment, felicity
of expression, and all advantages for such a service, am less than the least of all my Master's servants
came to venture upon so great a work, I can give no other account of it than this: It has long been my

THE AUTHOR'S PREFACE. v
practice, what little time I had to spare in my study, from my constant preparations for the pulpit, to
spend it in drawing up expositions upon some parts of the New Testament, not so much for my own use,
as purely for my own entertainment, because I knew not how to employ my thoughts and time more to
my satisfaction, Trahit sua quemque voluptas — Every man that studies, hath some beloved study,
which is his delight above any other; and this is mine. It is that learning which it was my happiness
from a. child to be trained up in, by my ever honoured father, whose memory must always be very dear
and precious to me: he often reminded me that a good textuary is a good divine; and that I should read
other books with this in my eye, that I might be the better able to understand and apply the scripture.
While I was thus employing myself, came out Mr. Burkitt's Exposition, of the Gospels first, and
afterward. of the Acts and the Epistles, which met with very good acceptance among serious people, and
no doubt, by the blessing of God will continue to do great service to the church. Soon after he had
finished that work, it pleased God to call him to his rest; upon which I was urged, by some of my
friends, and was myself inclined, to attempt the like upon the Old Testament, in the strength of the
grace of Christ This upon the Pentateuch is humbly offered as a specimen: if it find favour, and
be found any way useful, it is my present purpose, in dependence upon Divine aids, to go on, so long as
God shall continue my life and health, and as my other work will permit
Many helps, I know, we have of this kind in our own language, which we have a great deal of reason
to value, and to be very thankful to God for: but the scripture is a subject that can never be exhausted.
Semper habet aliquid relegentibus — However frequently we read it, we shall always meet with something
new. When David had amassed a vast treasure for the building of the temple, y«t saith he to Solomon,
Thou may est add thereto, 1 Chron. 22. 14. Such a treasure is scripture-knowledge; it is still capable
of increase, till we all come to the perfect man.
The scripture, is a field or vineyard which finds work for variety of hands, and about which may be
employed a great diversity of gifts and operations, but all from the same Spirit, (1 Cor, 12. 4, 6.)
and for the glory of the same Lord. The learned in the languages and in ancient usages have been very
serviceable to the church, (the blessed occupant of this field,) by their curious and elaborate searches
into its various products, their anatomies of its plants, and the entertaining lectures they have read
upon them. The philosophy of the critics hath been of much more advantage to religion, and lent
more light to sacred truth, than the philosophy of the school-divines. The learned also in the arts
of war have done great service in defending this garden of the Lord against the violent attacks of the
powers of darkness, successfully pleading the cause of the sacred writings against the spiteful cavils
of atheists, deists, and the profane scoffers of these later days. Such as these stand in the posts of ho
nour, and their praise is in all the churches; yet the labours of the vine-dressers and the husbandmen,
(2 Kings 25. 12. ) though they are the poor of the land who till this ground, and gather in the fruits of it,
are no less necessary in their place, and beneficial to the household of God, that out of these pre
cious fruits every one may have his portion of meat in due season. These are the labours which,
according to my ability, I have here set my hand unto. And as the plain and practical expositors would
not, for a world, say of the learned critics, There is no need of them; so, it is hoped, those eyes and
heads will not say to the hands and feet, There is no need of you; 1 Cor. 12. 21.
The learned have of late received very great advantage in their searches into this part of holy writ,
and the books that follow, (and still hope for more,) by the excellent and most valuable labours of that
great and good man, bishop Patrick, whom, for vast reading, solid judgment, and a most happy appli
cation to these best of studies, even in his advanced years and honours, succeeding ages, no doubt, will
rank among the first three of commentators, and bless God for him.
Mr. Pool's English Annotations (which, having had so many impressions, we may suppose, got into
most hands) are of admirable use, especially for the explaining of scripture-phrases, opening the sense,
referring to parallel scriptures, and the clearing of difficulties that occur: I have therefore all along
been brief upon that which is there most largely discussed, and have industriously declined, as much as
I could, what is to be found there; for I would not actum agere — do what is done; nor (if I may be
allowed to borrow the apostle's words) boast of things made ready to our hand, 2 Cor. 10. 16.
Those and other annotations which are referred to the particular words and clauses they are designed
to explain, are more easy to be consulted upon occasion; but the exposition which (like this) is put into
a continued discourse, digested under proper heads, is much more easy and ready to be read through for
one's own or others' instruction. And, I think, the observing of the connexion of each chapter (if there
Vol. 1.— 7

THE AUTHOR'S PREFACE.
be occasion) with that which goes before, and the general scope of it, with the thread of the history or
discourse, and the collecting of the several parts of it, to be seen at one view, will contribute very much
to the understanding of it, and will give the mind abundant satisfaction in the general intention, though
there may be here and there a difficult word or expression which the best critics cannot easily account for.
This, therefore, I have here endeavoured.
But we are concerned not only to understand what we read, but to improve it to some good purpose,
and, in order thereunto, to be affected with it, and to receive the impressions of it The word of God is
designed to be not only a light to our eyes, the entertaining subject of our contemplation, but a light to
our feet and a lamp to our paths, (Ps. 119. 106.) to direct us in the way of our duty, and to prevent our
turning aside into any by-way: we must therefore, in searching the scriptures, inquire, not oflly
What is this? but, What is this to us? What use may we make of it? How may we accommodate^ it to
some of the purposes of that divine and heavenly life which, by the grace of God, we are resolved to
live? Inquiries of this kind I have here aimed to answer.
When the stone is rolled from the well's mouth by a critical explication of the text, still there are
those who would both drink themselves, and water their flocks; but they complain that the well is deep,
and they have nothing to draw; how then shall they come by this Irving water? Some such may, per
haps, find a bucket here, or water drawn to their hands; and pleased enough shall I be with this office
of the Gibeonites, to draw water for the congregation of the Lord out of these wells of salvation.
That which I aim at in the exposition, is, to give what I thought the genuine sense, and to make it as
plain as I could to ordinary capacities, not troubling my reader with the different sentiments of exposi
tors: which would have been to transcribe Mr. Pool's Latin' Synopsis, where this is done abundantly to
our satisfaction and advantage.
As to the practical observations, I have not obliged myself to raise doctrines out of every verse or
paragraph, but only have endeavoured to mix with the exposition such hints or remarks as I thought im
provable for doctrine, for reproof, for correction, and for instruction in righteousness, aiming in all to
promote practical godliness, and carefully avoiding matters of doubtful disputation and strifes of words.
It is only the prevalency of the power of religion in the hearts and lives of christians, that will redress
our grievances, and turn our wilderness into a fruitful field.
And since our Lord Jesus Christ is the true Treasure hid in the field of the Old Testament, and was the
Lamb slain from the foundation of the world, I have been careful to observe what Moses wrote of him,
to which he himself oft appealed. In the writings of the prophets we meet with more of the plain and
express promises of the Messiah, and the grace of the gospel; but here, in the books of Moses, we find
more of the types, both real and personal, figures of Him that was to come; shadows, pf which the
substance is Christ, Rom. 5. 14. Those to whom to live is Christ, will find in these that which is very
instructive and affecting, and will give great assistance to their faith, and love, and holy joy. This, in a
particular manner, we search the scriptures for— -to find what they testify of Christ and eternal life:
John 5. 39.
Nor is it any objection against the application of the ceremonial institutions of Christ and his grace,
that they to whom they were given, could not discern this sense, or use of them; but it is rather a reason
why we should be very thankful that the vail which was upon their minds in the reading of the Old
Testament, is done away in Christ, 2 Cor. 3. 13, 14, 18. Though they then could not steadfastly look
to the end of that which is abolished, it does not therefore follow but that we who are happily furnished
with a key to these mysteries, may in them, as in a glass, behold the glory of the Lord Jesus. And
yet, perhaps, the pious Jews saw more of the gospel in their ritual, than we think they did; they had
at least a general expectation of good things to come, by faith in the promises made to the fathers, as we
have of the happiness of heaven, though they could not of that world to come, any more than we can
of this, form any distinct or certain idea. Our conceptions of the future state, perhaps, are as dark and
confused, as short of the truth, and as wide from it, as theirs then were of the kingdom of the Messiah:
but God requires faith, only according to the revelation he gives. They then were accountable for no
more light than they had; and we now are accountable for that greater light which we have in the
gospel, by the help ot which we may find much more of Christ in the Old Testament than they could.
If any think our observations sometimes take rise from that which to them seems too minute, let them
remember that maxim of the Rabbins, Non est in lege vel una litera a qua non pendent magni montes 
The law contains not a letter but what bears the weight of mountains We are sure there is not an idle
word in the Bible.

THE AUTHOR'S PREFACE. vii
I would desire the reader not only to read the text entire, before he reads the exposition, but, as the
several verses are referred to in the exposition, to cast his eye upon them again, and then he will the
better understand what he reads. And if he have leisure, he will find it of use to him to turn to the
scriptures, which are sometimes only referred to for brevity's sake, comparing spiritual things with
spiritual. It is the declared purpose of the Eternal mind, in all the operations both of providence and grace, to
magnify the law, and to make it honourable; (Isa. 42. 21.) nay, to magnify his word above all his name;
(Ps. 138. 2.) so that when we pray, Father, glorify thy name, we mean this, among other things,
Father, magnify the holy scriptures; and to that prayer, made in faith, we may be sure of that answer
which was given to our blessed Saviour when he prayed it, with particular respect to the fulfilling the
scriptures in his own sufferings, I have both glorified it, and I will glorify it yet again, John 12. 28. To
this great design I humbly desire to be some way serviceable, in the strength of that grace by which I
am what I am, hoping that what may help to make the reading of the scriptures more easy, pleasant,
and profitable, will be graciously accepted by Him that smiled on the widow's two mites cast into the
treasury, as an intention to magnify it, and make it honourable; and if I can but gain that point, in any
measure, with some, I shall think my endeavours abundantly recompensed, however, by others, I and
my performances may be vilified and made contemptible.
I have now nothing more to add, than to recommend myself to the prayers of my friends, and them
to the grace of the Lord Jesus; and so rest an unworthy dependent upon that grace, and, through that,
an expectant of the glory to be revealed,
M. H.
Chester, October 2, 1706.

AN

EXPOSITION,

PRACTICAL OBSERVATIONS, ON THE
PENTATEUCH OR
FIVE BOOKS OF MOSES,

NAMELY,
GENESIS, [I NUMBERS,
EXODUS, and
LEVITICUS, I DEUTERONOMY.

AN

EXPOSITION, WITH
PRACTICAL OBSERVATIONS,
OF THE FIRST BOOK OF MOSES, CALLED
GENESIS.

I. We have now before us the Holy Bible, or Book, for so Bible signifies. We call it the Book, by way ot
eminency ; for it is incomparably the best book that ever was written, the Book of books, shining like the
sun, in the firmament oflearning; other valuable and useful books, like the moon and stars, borrowing
their light from it We call it the Holy Book; because it was written by holy men, and indited by the
Holy Ghost; it is perfectly pure from all falsehood and corrupt intention; and the manifest tendency of
it is to promote holiness among men. The great things of God's Law and Gospel are here written to
us, that they might be reduced to a greater certainty, might spread further, remain longer, and be
transmitted to distant places and ages, more pure and entire than possibly they could be by report and
tradition: and we shall have a great deal to answer for, if these things which belong to our peace, being
thus committed to us in black and white, be neglected by us as a strange and foreign thing, Hos. viii. 12,
The Scriptures, or Writings of the several inspired penmen, from Moses down to St. John, in which
divine light, like that of the morning, shone gradually, (the sacred Canon being now completed,) are
all put together in this blessed Bible, which, thanks be to God, we have in our hands, and they make as
' perfect a day as we are to expect on this side heaven. Every part was good, but altogether very good.
This is the light that shines in a dark place, 2 Peter i. 19, and a dark place indeed the world would be,
without the Bible.
II. We have before us that part of the Bible which we call the Old Testament, containing the acts and
monuments of the church, from the creation almost to the coming of Christ in the flesh, which was about
four thousand years, the truths then revealed, the laws then enacted, the devotions then paid, the pro
phecies then given, and the events which concerned that distinguished body, so far as God saw fit to
preserve to us the knowledge of them. This is called a Testament, or Covenant, (a<«9j!k;j,) because
it was a settled declaration of the will of God concerning man in a Federal way, and had its force from
the designed death of the great Testator, the Lamb slain from the foundation of the world, Rev. xiii. 8.
It is called the Old Testament, with relation to the New, which does not cancel and supersede it, but
crown and perfect it, by the bringing in of that better hope which was typified and foretold in it: the Old
Testament still remains glorious, though the New far exceeds in glory, 2 Cor. iii. 9.
f II. We have before us that part of the Old Testament, which we call the Pentateuch, or five Books of
Moses, that servant of the Lord who excelled all the other prophets, and typified the Great Prophet
In our Saviour's distribution of the books of the Old Testament into the Law, the Prophets, and the
Psalms, or Hagiographa, these are the Law; for they contain not only the laws given to Israel, in the
four last, but the laws given to Adam, to Noah, and to Abraham, in the first. These five books were,
for ought we know, the first that ever were written; for we have not the least mention of any writing
in all the book of Genesis, nor till God bid Moses write, Exod. xvii. 14. ; and some think Moses himself
never learned to write, till God set him his copy in the writing of the Ten Commandments upon the
tables of stone. However, we are sure these books are the most ancient writings now extant, and there
fore best able to give us a satisfactory account of the most ancient things.
IV. We have before us the first and longest of those five books, which we call Genesis; written, some
think, when Moses was in Midian, for the instruction and comfort of his suffering brethren in Egypt.
I rather think he wrote it in the wilderness, after he had beeninthe Mount with God, where, probably,
he received full and particular instructions for the writing of it And as he framed the tabernacle, so he
did the more excellent and durable fabric of this book, exactly according to the pattern showed him in
the mount; into which it is better to resolve the certainty of the things herein contained, than into any
tradition which possibly might be handed down from Adam to Methuselah, from him to Shem, from him
to Abraham, and so to' the family of Jacob. Genesis is a name borrowed from the Greek. It signifies
the original, or generation: fitly is this book so called, for it is a. history of originals — the creation of the
world, the entrance of sin and death into it, the invention of arts, the rise of nations, and especially the
planting of the church, and the state of it in its early days. It is also a history of generations — the genera
tions of Adam, Noah, Abraham, &c. not endless, but useful genealogies. The beginning of the New
Testament is called Genesis too, Matt. i. 1. BiS\as yi/nrtm. The Book of the Genesis, or Generation,^
Jesus Christ. Blessed be God for that Book which shows us our remedy, as this opens our wound.
Lord, open our eyes, that we may see the wondrous things both of thy Law and Gospel!

22

GENESIS, I.

CHAP. I.

The foundation of all religion being laid in our relation to
God as our Creator, it was fit that that book of divine
revelations, which was intended to be the guide, support,
and rule, of religion in the world, should begin, as it does,
with a plain and full account of the creation of the
world — m answer to that first inquiry of a good con
science, Where is God my Maker? Job 35. 10. Concern
ing this, the pagan philosophers wretchedly blundered,
and became vain in their imaginations ; some asserting
the world's eternity and self-existence, others ascrib
ing it to a fortuitous concourse of atoms : thus the
world by wisdom knew not God, but took a great deal of
pains tolose him. The holy scripture, therefore, design
ing by revealed religion to maintain and improve natural
religion, to repair the decays of it, and supply the de
fects of it, since the fall, for the reviving of the precepts
of the law of nature ; lays down, at first, this principle
of the unclouded light of nature, That this world was,
in the beginning of time, created by a Being of infinite
wisdom and power, who was himself before all time,
and all worlds. The entrance into God's word gives
this light, Ps. 119. 130. The first verse of the Bible
fives us a surer and better, a more satisfying and useful
nowledge of the origin of the universe, than all the vo
lumes of the philosophers. The lively faith of humble
christians understands this matter better than the ele
vated fancy of the greatest wits, Heb. 11.3.
We have three things in this chapter , I. A general idea
given us of the work of creation, v. 1. 2. II. A par
ticular account of the several days' work, registered, as
in a journal, distinctly and in order. The creation of
the light, the first day, v. 3 . . 5 ; of the firmament, the
second day, v. 6 . . 8 ; of the sea, the earth, and its fruits,
the third day, v. 9^.13: of the lights of heaven, the
fourth day, v. 14 . . 19 ; of the fish and fowl, the fifth day,
v. 20 . . 33 ; of the beasts, v. 24, 25 ; of man, v. 26 . . 28 ;
and of food for both, the sixth day, v. 29, 30. III. The
review and approbation of the whole work, v. 31.
1 . TN the beginning God created the hea-
JL ven and the earth. 2. And the earth
was without form, and void ; and darkness
was upon the face of the deep. And the
Spirit of God moved upon the face of the
waters. In this verse we have the work of creation in its
epitome, and in its embryo.
I. In its epitome, v. 1. where we find, to our com
fort, the first article of our creed, that God the Fa
ther Almighty is the Maker of heaven and earth,
and as such we believe in him. Observe, in this
verse, four things.
1. The effect produced; the heaven a?idthe earth,
that is, the world, including the whole frame and
furniture of the universe, the world and all things
therein, Acts 17. 24. The world is a great house,
consisting of upper and lower stories, the structure
stately and magnificent, uniform and convenient,
and every room well and wisely furnished: It is
the visible part of the creation that Moses here
designs to account for; therefore, he mentions not
the creation of angels: but as the earth has not only
its surface adorned with grass and flowers, but also
its bowels enriched with metals and precious stones,
which partake more of its solid nature "and are
more valuable, though the creation of them is not
mentioned here; so the heavens are not only beau
tified to our eye with glorious lamps which garnish
its outside, of whose creation we here read, but
they are within replenished with glorious beings,
out of our sight, more celestial, and more surpass
ing them in worth and excellency, than the gold
or sapphires do the lilies of the field. In the visi
ble world it is easy to observe, (1. ) Great variety;
several sorts of beings vastly differing in their na
ture and constitution from each other. Lord, how
manifold are thy works, and all good! (2.) Great
beauty; the azure sky and verdant earth are

charming to the eye of the curious spectator, much
more the ornaments of both. How transcendent
then must the beauty of the Creator be! (3.)
Great exactness and accuracy; to those that, with
the help of microscopes, narrowly look into the
works of nature, they appear far more fine than an\
of the works of art (4.) Great power; it is not a
lump of dead and inactive matter, but there is vir
tue more or less, in every creature; the earth itself
has a magnetic power, (5. ) Great order; a mutual
dependence of being, an exact harmony of motions,
and an admirable chain and connexion of causes.
(6.) Great mystery; there are phenomena in na
ture, which cannot be solved, secrets which cannot
be fathomed or accounted for. But from what we
see of heaven and earth, we may easily enough in
fer the eternal powei- and Godhead of the great
Creator, and may furnish ourselves with abundant
matter for his praises. And let our make and
place, as men, remind us of our duty as christians,
which is, always to keep heaven in our eye, and the
earth under our feet.
2. The Author and Cause of this great work,
GOD; the Hebrew word is Elohim, which be
speaks, (1.) The power of God the Creator. El »
signifies the strong God; and what less than an
almighty strength could bring all things out of no
thing? (2.) The plurality of persons in the God
head, Father, Son, and Holy Ghost. This plural
name of God, in Hebrew, which speaks of him as
many, though he is one, was to the gentiles perhaps
a savour of death unto death, hardening them in
their idolatry; but it is to us a savour of life unto
life, confirming our faith in the doctrine of the
Trinity, which, though but darkly intimated in the
Old Testament, is clearly revealed in the New.
The Son of God, the eternal Word and Wisdom
of the Father, was with him, when he made the
world, Prov. 8. 30. nay, we are often told that the
world was made by him, and nothing made without
him, John 1. 3, 10. Eph. 3. 9. Col. 1. 16. Heb. 1.
2. _ O what high thoughts should this form, in our
minds, of that great God whom we draw nigh to in
religious worship, and that great Mediator in whose
name we draw nigh !
3. The manner in which this work was effected;
God created, that is, made it out of nothing; there
was not any pre-existent matter out of which the
world was produced. The fish and fowl were in
deed produced out of the waters, and the beasts
and man out of the earth; but that earth and those
waters were made out of nothing. By the ordinary
power of nature, it is impossible that something
should be made out of nothing; no artificer can
work, unless he has something to work on. But by
the almighty power of God, it is not only possible
that something should be made of nothing, (the
God of nature is not subject to the laws of nature,)
but in the creation, it is impossible it should be
otherwise, for nothing is more injurious to the ho
nour of the Eternal Mind than the supposition of
eternal matter. Thus the excellency ot the power
is of God, and all the glory is to him. * "
4. When this work was produced; In the begin
ning, that is, in the beginning of time, when that
clock was first set a going: time began with the
production of those beings that are measured by
time. Before the beginning of time there was none
but that Infinite Beingihat inhabits eternity. Should
we ask why God made the world no sooner, we
should but darken counsel by words without know
ledge; for how could there be sooner or later in eter
nity? And he did make it in the beginning of time,
according to his eternal counsels before all time.
The Jewish Rabbins have a saying, that there were
seven things which God created before the world, by
which they only mean to express the excellency of

GENESIS, 1.

23

these things — The Law; Repentance; Paradise;
Hell; the throne of Glory; the House of the Sanc
tuary; and the Name of the Messiah. But to us it
is enough to say, In the beginning was the Word,
John 1. 1.
Let us leam hence, (1.) That atheism is folly,
and atheists are the greatest fools in nature; for they
see there is a world that could not make itself, and
yet they will not own there is a God that made it.
Doubtless, they are without excuse, but the god of
this world has blinded their minds. (2.) That
God is sovereign Lord of all, by an incontestible
right If he be the Creator, no doubt, he is the
Owner and Possessor, of heaven .and earth. (3.)
That with God all things are possible, and therefore
happy are the people that have him for their God,
and whose help and hope stand in his name, Ps. 12 1.
2. — 124. 8. (4. ) That the God we serve, is worthy
of, and yet is exalted far above, all blessing and
praise, Neh. 9. 5, 6. If he made the world, he
heeds not our services, nor can be benefited by them,
Acts 17. 24, 25, and yet he justly requires them,
and deserves our praise, Rev. 4. 11. If all is of
him, all must be to him.
II. Here is the work of creation in its embryo,
(y. 2. ) where we have an account of its first matter,
and the first Mover.
1. A chaos was the first matter; it is here called
the earth, (though the earth, properly taken, was
not made till, the third day, v. 10. ) because it did
most resemble that which afterward was called
earth, mere earth, destitute of its ornaments, such
a heavy unwieldy mass was it; it is also called the
deep, both for its vastness, and because the waters
which were afterward separated from the earth,
were now mixed with it This immense mass of
matter was it, out of which all bodies, even the fir
mament and visible heavens themselves, were af
terward produced by the power of the Eternal
Word. The Creator could have made his work
perfect at first, but by this gradual proceeding he
would show what is, ordinarily, the method cf his
prpvidence and grace. Observe the descriptien of
this chaos. (1.). There was nothing in it desirable
to be seen, for it was without form, and void. Tohu
and Bohu, confusion and emptiness; so those words
are rendered, Isa. 34. 11. It was shapeless, it was
useless, it was without inhabitants, without orna
ments, the shadow or rough draught of things to
come, and not the image of the things, Heb. 10. 1.
The earth is almost reduced to the same condition
again by the sin of man, under which the creation
groans; See Jer. 4. So; I beheld the earth, and, lo, it
was without form, and void. To those who have
their hearts in heaven, this lower world, in compa
rison with that upper, still appears to be nothing
but confusion and emptine|s. There is no true
beauty to be seen, no satisfying fulness to be enjoy
ed, in this earth, but in God only. (2. ) If there had
been any thing desirable to be seen, yet there was
no light to see it by; for darkness, thick darkness,
was upon the face of the deep. God did not create
this darkness, (as he is said to create the darkness
of affliction, Isa. 45. 7,) for it was only the want of
light, which yet could not be said to be wanted, till
something was made, that might be seen by it; nor
needs the want of it be much complained of, when
there was nothing to be seen but confusion and
emptiness. If the work of grace in the soul is a new
creation, this chaos represents the state of an unrer
generate graceless soul: there is disorder, confusion,
and every evil work; it is empty of all good, for it is
without God; it is dark, it is darkness itself: this is
our condition by nature, till almighty grace effects
a blessed change.
2. The Spirit of God was the first Mover; he
moved upon the face of the waters. When we con

sider the earth without form.and void, methinks,
it is like the valley full of dead and dry bones. Can
these live ? Can this confused mass of matter be
formed into a beautiful world? Yes, if a spirit of life
from God enter into it, Ezek. 37. 9. Now there is
hope concerning this thing; for if the Spirit of God
begins to work, and if he work, who or what shall
hinder? God is said to make the world by his
Spirit, Ps. 33. 6, Job. 26. 13, and by the same
Mighty Worker the new creation is effected. He
moved upon the face of the deep, as Elijah stretch
ed himself upon the dead child; as the hen gathers
her chickens under her wings, and hovers over them,
to warm and cherish them, Matt 23, 37, as the
eagle stirs up her nest, tai&fiutters over her young,
(it is the same word that is here used,) Deut. 32.
11. Learn hence, That God^s not only the Author
of all being, but the Fountain of life, and Spring of
motion. Dead matter would be for ever dead, if he
did not quicken it. And this makes it credible to
us, that God should raise the dead. That powei
which brought such a world as this, out of confu
sion, emptiness, and darkness, at the beginning of
time, can, at the end of time, bring our vile bodies
out of the grave, though it be a land of darkness as
darkness itself, and without any order, Job. 10. 22,
and can make them glorious bodies.
3. And God said, Letthere be light : and
there was light. 4. And God saw the light
that it was good : and God divided the light
from the darkness. 5. And God called the
light Day, and the darkness he called Night.
And the evening and the morning were the
first day.
We have here a further account of the first day's
work. . In which observe,
I. That the first of all visible beings which God
created, was light; not that by it he himself might
see to work, (for the darkness and light are both
alike to him,) but that by it we might see his
works, and his glory in them, and might work our
works while it is day. The works of Satan and his
servants are works of darkness; but he ..that doeth
truth, and doeth good, cometh to the light, and
coveteth it, that his deeds may be made manifest,
John 3. 21. Light is the great beauty and blessing
of the universe: like the first-born, it does, of all vi
sible beings, most resemble its great Parent in pu
rity andpower, brightness and beneficence; it is of
great affinity with a spirit, and is next to it; though
by it we see other things, and are sure that it is,
yet we know not its nature, nor can describe what
it is, or by what way the light is parted, Job 38. 19.
24. By the sight of it let us be led to, and assisted
in, the believing contemplation of Him who is Light,
infinite and eternal Light, 1 John 1. 5, sndthePather
of Lights, James 1. 17, and who dwells in inaccessi
ble light, 1 Tim. 6. 16. In the new creation, the
first thing wrought in the soul, is light: the blessed
Spirit captivates the will and affections by en
lightening the understanding, so coming into the
heart by the door, like the good shepherd whose
own it is, while sin and Satan, like thieves and rob
bers, climb up some other way. They that by sin
were darkness, by grace become light in the Lord.
II. That the light was madeby tHe word of Godrs
power; he said, Let there be Light; he willed and
appointed it, and it was done immediately; there
was light, such a copy as exactly answered the ori
ginal idea in the Eternal Mind. O the power of the
word of God! He spake, and it was done; done
really, effectually, and for perpetuity, not in show
only, and to serve a present turn, for he command-.
ed, and it stood fast: with him it was dictum, fac

24

GENESIS, 1.

turn — a word, and a world. The word of God,
that is, his will and the good pleasure of it, is quick
and powerful. Christ is the Word, the essential
eternal Word, and by him the light was produced,
for in him was light, and he is the true Light, the
Light of the world, 1 John 9. — 9. 5. The divine light
which shines in sanctified souls is wrought by the
power of God, the power of his word, and of the Spi
rit of wisdom and revelation, openingthe understand
ing, scattering the mists of ignorance and mistake,
and giving the knowledge of the glory of God in the
face of Christ, as, at first, God. commanded the
light to shine out of darkness, 2 Cor. 4. 6. Dark
ness had been perpetually upon the face of fallen
man, if the Son of God had not come, and given us
an understanding, 1 John 5. 20.
III. That the light which God willed, when it
was produced, he approved of; God saw the light
that it was good. It was exactly as he designed it,
and.it was fit to answer the end for which he design
ed it. It was useful and profitable; the world, which
now is a palace, would nave been a dungeon with
out it- It was amiable and pleasant; truly light is
sweet, Eccles. 11. 7, it rejoiceth the heart, Prov. 15.
30. What God commands he will approve and
graciously accept of, and be well pleased with the
work of his own hands. That is good indeed, which
is so in the sight of God, for he sees not as man
sees. If the light be good, how good is he that is
the Fountain of light, from which we receive it,
and to whom we owe all praise for it, and all the
services we do by it!
IV. That God divided the light from the dark
ness, so put them asunder, as that they could never
be joined together or reconciled; for what fellow
ship has light with darkness? 2 Cor. 6. 14. And
yet he divided time between them, the day for
light, and the night for darkness, in a constant and
regular succession to each other. Though the
darkness was now scattered by the light, yet it was
not condemned to a perpetual banishment, but
takes its turn with the light, and has its place,
because it has its use; for as the light of the morn
ing befriends the business of the day, so the sha
dows of the evening befriend the repose of the night,
and draw the curtains about us, that we may sleep
the better; See Job 7. 2. God has thus divided time
between light and darkness, because he would daily
remind us that this is a world of mixtures and
changes. In heaven there is perfect and perpetual
light, and no darkness at all; in hell, utter dark
ness, and no gleam of light. In that world, between
these two there is a great gulf fixed; but in this
world, they are counterchanged, and we pass daily
from one to another; that we may learn to expect
the like vicissitudes in the providence of God,
peace and trouble, joy and sorrow, and may set the
one over against the other, and accommodate our
selves to both, as we do to the light and darkness,
bidding both welcome, and making the best of both.
V. That God divided them from each other by
distinguishing names; he called the light Day, and
the darkness lie called Night. He gave them names,
as Lord of both; for the day is his, the night also is
his, Ps. 74. 16. He is the Lord of time, and will be
so, till day and night shall come to an end, and the
stream of time be swallowed up in the ocean of
eternity. Let us acknowledge God in the constant
succession of day and night, and consecrate both to
his honour, by working for him every day, and rest
ing in him every night, and meditating in his law
day and night.
VI. That this was the first day's work, and a
good day's work it was; the evening and the morn
ing were tlie first day. The darkness of the eve
ning was before the light of the morning, that it
might serve for a foil to it, to set it off, and make it

shine the brighter. This was not only the first day
of the world, but the first day of the wee£ I ob
serve it, to the honour of that day, because the new
world began on the first day of the week likewise, in
the resurrection of Christ, as the Light of the
world, early in the morning. In him, the day-
spring from on high has visited the world; and
happy are we, for ever happy, if that Bay-star
arise in our hearts.
6. And God said, Let there be a firma
ment in the midst of the waters, and let it
divide the waters from* the waters. 7. And
God made the firmament, and divided the
waters which were under the firmament,
from the waters which were above the
firmament: and it was so. 8. And God
called the firmament Heaven. And the
evening and the morning were the second
day. "We have here an account of the second day's
work, the creation of the firmament: in which ob
serve, I. The command of God concerning it; Let there
be a firmament, and expansion, so the Hebrew
word signifies, like a sheet spread, or a curtain
drawn out. This includes all that is visible above
the earth, between it, and the third heaven; the air,
its higher, middle, and lower regions;. the celestial
globe, and all the spheres and orbs of light above:
it reaches as high as the place where the stars are
fixed, for that is called here the. firmament of Hea
ven, v. 14, 15, and as low as the place where the
birds fly, for that also is called the firmament of
Heaven, v. 20. When God had made the light, he
appointed the air to be the receptacle and vehicle
of its beams, and to be as a medium of communica
tion between the invisible and the visible world; for
though between heaven and earth there is an incon
ceivable distance, yet there is not an impassable
gulf, as there is between heaven and hell. This
firmament is not a wall of partition, but a way of
intercourse. See Job 26. 7. — 37. 18. Ps. 104. 3.
Amos 9. 6.
II. The creation of it. Lest it should seem as if
God had only commanded it to be done, and some
one else had done it, he adds, And God made the
firmament. What God requires of us, he himself
works in us, or it is not done. He that commands
faith, holiness, and love, creates them by the power
of his grace going along with his word, that he may
have all the praise. Lord, give what thou com-
mandest, and then command what thou pleasest.
The firmament is said to be the work of God's*
fingers, Ps. 8. 3. Though the vastness of its extent
declares it to be the work of his arm stretched out,
yet the admirable fineness of its constitution shows
that it is a curious piece of art, the work of his
fingers. HI. The use and design of it; to divide the waters
from the waters, that is, to distinguish between the
waters that are wrapt up in the clouds, and these
that cover the sea; the waters in the air, and those
in the earth. See the difference between these two,
carefully observed, Deut. 11. 10, 11, where Canaan
is, upon this account, preferred to Egypt, that
Egypt was moistened, and made fruitful, with the
waters that are under the firmament; but Canaan
with waters from above, out of the firmament; even
the dew of heaven, which tarrieth not for the sons
of men, Mic. 5. 7. God has, in the firmament of his
power, chambers, store-chambers, whence he wa-
tereth the earth, Ps. 104. 13.— 65. 9, 10. He has
also treasures, or magazines, of snow and hail,

GENESIS, L

which he hath reserved against the day of battle and
war, Job 38. 22, 23. 0 what a great God is he, who
has thus provided for the comfort of all that serve
him,) and the confusion of all that hate him! It is
good having him our friend, and bad having him
our enemy.
IV. The naming of it; He called the firmament
Heaven. It is the visible heaven, the pavement of
the holy city; above the firmament God is said to
nave his throne, Ezek. 1. 26, for he has prepared
it in the heavens; the heavens therefore are said to
rule, Dan. 4. 26. Is not God in the height of hea
ven? Job 22. 12. Yes, he is,, and we should be led
by the contemplation of the heavens that are in our
eye, to consider Our Father which is in heaven.
The height of the heavens should remind us of
God's supremacy, and the infinite distance that is
between us and him; the brightness of the heavens
and their purity should remind us of his glory and
majesty, and. perfect holiness; the vastness of the
heavens, their encompassing of the earth,«and the
influence they have upon it, should remind us of his
immensity and universal providence.
9. And God said, Let the waters under
the. heaven be gathered together unto one
place, and let the dry land appear : and it
was so. 10. And God called the dry land
Earth ; and the gathering together of the
waters called he Seas : and God saw that
it was good. 11. And God said, Let the
earth bring forth grass, the herb yielding
seed, and the fruit tree yielding fruit after
his kind, whose seed is in itself, upon the
earth: and it was so. 12. And the earth
brought forth grass, and herb yielding seed
after his kind, and the tree yielding fruit,
whose seed was in itself, after his kind :
and God saw that it was good. 1 3. And
the evening and the morning were the^third
day. The third day's work is related in these verses;
the forming of the sea and the dry land, and the
making of the earth fruitful. Hitherto the power
of the Creator had been exerted and employed
about the upper part of the visible world; the light
of heaven was kindled, and the firmament of heaven
fixed; but now he descends to this lower world, the
earth, which was designed for the children of men,
designed both for their habitation, and for their
maintenance; and here we have an account of the
fitting of it for both, the building of their house, and
the spreading of their table. Observe,
I. How the earth was prepared to be a habitation
for man; by the gathering of the waters together,
and the making of the dry land to appear; thus,
instead of that confusion which was, v. 2, when earth
and water were mixed in one great mass, behold,
now, there is order, by such a separation as ren
dered them both useful. God said, Let it be so, and
it was so; no sooner said than done. 1. The waters
which had covered the earth, were ordered to
retire, and to gather into one place, namely, those
hollows which were fitted and appointed for their
reception and rest: the waters, thus cleared, thus
collected, and thus lodged in their proper place, he
called Seas; for though they are many, in distant
regions, and washing several shores, yet either
above ground, or under ground, they have commu
nication with each other, and so they are one, and
the common receptacle of waters, into which all
Vol. i.— D

the rivers flow, Eccl. 1. 7. Waters and seas often,
in scripture, signify troubles and afflictions, Ps. 69.
2, 14, 15. — 42. 7. God's own people are not ex
empted from these in this world; but it is their com
fort, that -they are only waters under the heaven,
(there is none in heaven,) and that they are all in
the place that God has appointed them, and within
the bounds that he has set them. How the waters
were gathered together, at first, and how they are
still bound and limited by the same Almighty Hand
that first confined them, is elegantly described, Ps.
104. 6.. .9, and is there mentioned as matter of
praise. They that go down to the sea in ships, ought
to acknowledge dauy the wisdom, power, and good
ness, of the Creator, in making the great waters
serviceable to man for trade and commerce; and
they that tarry at home, must own themselves
indebted to1 him that keeps the sea with bars and
doors in its decreed place, and stays its proud waves,
Job 38. 10, 11. 2. The dry land was made to ap
pear, and emerge out of the waters, and was called
Earth, and given to the children of men. The
earth, it seems, was in being, before; but it was of
no use, because it was under water: thus many of
God's gifts are received in vain, because they are
buried; make them to appear, and they become
serviceable. We who, to this day, enjoy the benefit
of the dry land, (though, since this, it was once
deluged, and dried again,) must own ourselves
tenants to, and dependents upon, that God whose
hands formed the dry land, Ps. 95. 5. Jonah 1. 9.
II. How the earth was furnished for the mainte
nance and support of man, v. 11, 12. Present pro
vision was now made, by the immediate products of
the upstart earth, widen in obedience to God's com
mand, was no sooner made, than it became fruitful,
and brought forth grass for the cattle, and herb for
the service of man. Provision was likewise made
for time to come, by the perpetuating of the several
kinds of vegetables, which are numerous, various,
and all curious, and every one having its seed in
itself after its kind, that, during the continuance of
man upon the earth, food might be fetched out of
the earth, for his use and benefit. Lord, what is
man, that he is thus visited and regarded — that such
care should be taken, and such "provision, made, for
the support and preservation of those guilty and
obnoxious lives which have been, a thousand times,
forfeited ! Observe here, 1. That not only the
earth is the Lord's, but the fulness thereof, and he
is the rightful Owner and sovereign Disposer, not
only of it, but of all its furniture. The earth was
emptiness, y. 2. butnow, by a word's speaking, it is
become full of God's riches, and his they are still;
his corn and his wine, his wool and his flax, Hos.
2. 9. Though the use of them is allowed to us, the
property still remains in him, and to his service
and honour they must be used. 2. That common
providence is a continued creation, and in it, out
Father worketh hitherto. The earth still remains,
under the efficacy of this command, to bring forth
grass, and herbs, and its annual products ; though,
being according to the common course of nature,
they are not standing miracles, yet they are standing
instances of the unwearied power, and unexhausted
goodness, of the world's great Maker and Master.
3. That though God, ordinarily, makes use of the
agency of second causes, according to their nature,
yet he neither needs them, nor is tied to them; for
though the precious fruits of the earth are usually
brought forth by the influences of the sun and
moon, Dent 33. 14, yet here we find the earth
bearing a great abundance of fruit, probably ripe
fruit, before, the sun >and moon were. made. 4.
That it is good to provide things necessary, before
we have occasion to use them : before the beasts
and man were made, here were grass and herb pre-

26

GENESIS, 1.

pared for them. God thus dealt wisely and gra
ciously with man; let not man then be foolish and
unwise for himself. 5. That God must have the
glory of all the benefit we receive from the pro
ducts of the earth, either for food or physic. It is
he that hears the heavens, when they hear the earth,
Hos. 2. 21, 22. And if we have, through grace, an
interest in him who is the Fountain, when the
streams are dried up, and the fig-tree doth not blos
som, we may rejoice in him.
14. And God said, Let there be lights in
the firmament of the heaven, to divide the
day from the night; and let them be for
signs, and for seasons, and for days, and
years: 15. And let them be for lights in
the firmament of the heaven, to give light
upon the earth: and it was so. 16. And
God made two great lights ; the greater light
to rule the day, and the lesser light to rule
the night : he made the stars also. 1 7. And
God set them in the firmament of the heaven,
to give light upon the earth, 1 8. 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.
This is the history of the fourth day's work, the
creating of the sun, moon, and stars, Which are here
accounted for, not as they are in themselves, and in
their own nature, to satisfy the curious, but as they
are in relation to this earth, to which they serve as
lights; and this is enough to furnish us with matter
for praise and thanksgiving. Holy Job mentions
this as an instance of the glorious power of God,
that by his Spirit he hath garnished the heavens;
Job 26. 13; and here we have an account of that
garniture, which is not only so much the beau
ty of the upper world, but so much the blessing of
this lower; for though heaven is high, yet it hath
respect to this earth, and therefore should have re
spect from it Of the creation of the lights of
heaven we have an account
I. In general, v. 14, 15, where we have, 1. The
command given concerning them; Let there be
lights in the firmament of heaven. God had said,
v. 3, Let there be light, and there was light: but
that was, as it were, a chaos of light, scattered and
confused; now it was collected and modelled, and
made into several luminaries, and so rendered both
more glorious, and more serviceable. God is the
God of order, and not of confusion; and as he is
Light, so he is the Father and Former of lights.
Those lights were to be in the firmament of heaven,
that vast expanse which encloses the earth, and is
conspicuous to all; for no man, when he hath lighted
a candle, puts it under a bushel, but on a candle
stick; Luke 8. 16; and a stately golden candlestick
the firmament of heaven is, from which these can
dles give light to all that are in the house. The
firmament itself is spoken of as having a "tightness
of its own, Dan. xii. 3, but that was not sufficient
to give light to the earth; and perhaps, for that Tea-
son, it is not expressly said pf the second day's
work, in which the firmament was made, that it
was good, because, till it was adorned with these
lights on the fourth day, it was not become ser
viceable to man. 2. The use they were intended
to be of to this earth. (1.) They must be for the
distinction of times, of day and night, summer and
winter, which are interchanged by the motion of
the sun; whose rising makes day, his setting night;

his approach towards our tropic makes summer,
his recess to the other, winter: and thus, under the
sun, there is a season to every purpose, Eccl. 3. 1,
(2.) They must be for the direction of actions.
They are for signs of the change of weather, that
the husbandman may order his affairs with discre
tion, foreseeing by the face of the sky, when second
causes have begun to work, whether it will be fair
or foul, Matt 16. 2, 3. They do also give light
Upon the earth, that we may walk, (John 11. 9,)
and work, (John 9. 4,) according as the duty of
every day requires. The lights of heaven do not
shine for themselves, nor for the world of spirits
above, they, need them not; but they shine for us,
and for our pleasure and advantage. Lord, what is
man, that he should be thus regarded ! Ps. 8. 3, 4.
How ungrateful and inexcusable are we, if, when
God has set up these lights for us to work by, we
sleep, or play, or trifle away the time of business,
and neglect the great work we were sent into the
world about! The lights of heaven are made to
serve us, and they do it faithfully, and shine, in
their season, without fail: but we are set as lights
in this world to serve God; and do we in like man
ner, answer the end of our creation? No, wedonot;
our light does not shine before God, as his. lights
shine before us, Matth. v. 14. We burn our Mas
ter's candles; but do not mind our Master's work.
II. In particular, v. 16... 18. The lights of hea
ven are, the sun, moon, and stars; and these are all
the work of God's hands. 1. The sun is the great
est light of all, one hundred and sixty-six times
greater than the earth, and the most glorious and
useful of all the lamps of Heaven; a noble instance
of the Creator's wisdom, power, and goodness, and
an invaluable blessing to the creatures of this lower
world. Let us learn from Ps. 19. 1. . . 6. how to give
unto God the glory due to his name, as the Maker
of the Sun. 2. The moon is a lesser light, and yet
is here reckoned one of the greater lights, because, f*1
though, in regard of its magnitude and borrowed * r.g |
light, it is inferior t6 many of the stars, yet, by vir- * I
tue of its office, as ruler of the night, and in reSpect
of its usefulness to the earth, it is more excellent
than they. Those are most valuable, that are
most serviceable; and those are the greater lights,
not that have the best gifts, but that humbly and * '
faithfully do the most good with them. Whosoever
will be great among you, let him be your minister,
Matt 20. 26. 3. He made the stars also; which art
here spoken of, as they appear to vulgar eyes, with > <
out distinguishing between the planets and the,fixed
stars, or accounting for their number, nature, place,
magnitude, motions, or influences; for the scrip
tures were written, not to gratify our curiosity, and
make us astronomers, but to lead us to God, and
make us saints. Now these lights are said to rule ,
v. 16, 18, not that they have a supreme dominion, as
God has, but they are deputy governors, rulers un
der him. Here the lesser light, the moon, is said to
rule the night; but, Ps. 136. 9, the stars are men
tioned as sharers in that government; the moon and
stars to rule by night. No more is meant, than that
they give light, Jer. 31. 35. The best and most
honourable way of ruling, is, by giving light, and
doing good: those command respect, that live a
useful life, and so shine as lights.
Learn from all this, (1.) The sin and folly of that
ancient idolatry, the worshipping of the sun, moon,
and stars, which, some think, took rise, or counte
nance at least, from some broken traditions in the
patriarchal age, concerning the rule and dominion
of the lights of heaven. But the account here given
of them plainly shows that they are both God's
creatures, and man's servants; and therefore it is
both a great affront to God, and a great reproach to
ourselves, to make deities of them, and give them

GENESIS, L

27

divine honours ; .see Deut 4. 19.

(2.) The duty
.and wisdom of daily worshipping that God who
made all these things, and made them to be that to
us, which they are. The revolutions of the day and
night oblige us to the solemn sacrifice of prayers
and praises, every morning and evening.
20. And God said, Let the waters bring
forth abundantly the moving creature that
hath life, and fowl that may fly above the
earth in the open firmament of heaven.
21. And God created great whales, and
every living creature that moveth, which
the waters brought forth abundantly, after
their kind, and every winged fowl after his
kind : and God saw that it was good. 22.
And God blessed them, saying, Be fruitful,
and multiply, and fill the waters in the seas,
and let fowl multiply in the earth. 23. And
the evening and the morning were the fifth
day. Each day, hitherto, has produced very noble and
excellent beings, which we can never sufficiently
idmire; but we do not read of the creation of any
¦living creature, till the fifth day, which these ver
ses gives us an account of. The work of creation
not only proceeded gradually from one thing to an
other, but rose and advanced gra4ually from that
which was less excellent to that which was more
so, teaching us to press toward perfection, and en
deavour that our last works maybe our best works.
It was on the fifth day that the fish and fowl were
created, and both out of the waters ; though there
is one kind of flesh, of fishes, and another, of birds,
yet they were made together, and both out of the
waters; for the power of the first .Cause can pro
duce very different effects from the same second
causes. I. The making of the fish and fowl, at first, v,
20, 21. God commanded them to be produced; he
said, Let the waters bring forth abundantly; not
as if the waters had any productive power of their
own, but, "Let them be brought into being, the
fish in the waters, and the fowl out of them."
This command he himself executed; God created
great whales, i3"c. Insects, which perhaps, are as
various and as numerous as any species of animals,
and. their structure as curious, were part of this
day's work, some of them being allied to the fish,
and others to the fowl. Mr. Boyle (I remember)
says, he admires the Creator's wisdom and power
as much in an ant as in an elephant. Notice is here
taken of the various sorts of fish and. fowl, each af
ter their kind ; and of the great numbers of both
that were produced, for the waters brought forth
abunaantry; and particular mention is made of
great whales, the largest of fishes, whose bulk and
strength, exceeding that of any other animal, are
remarkable proofs of the power and greatness of
the Creator. The express notice here taken of the
whale, above all the rest, seems sufficient to deter
mine what animal is meant by the Leviathan, Job
41. 1. The curious formation of the bodies of ani
mals, 'Jheir different sizes, shapes, and natures, with
the admirable powers of the sensitive life with
which they are endued, when duly considered,
serve, not only to silence and shame the objections
of atheists and infidels, but to raise high thoughts
and high praises of God in pious and devout souls,
Ps. 104. 25, &c.
II. The blessing of them, in order to their con
tinuance. Life is a wasting thing ; its strength is

not the strength of stones, it is a candle that will
burn out, if it be not first blown out ; and therefore
the wise Creator not only made the individuals, but
provided for the propagating of the several kinds,
v. 22. God blessed them, saying, Be fruitful, and
multiply. God will bless his own works, and not
forsake them ; and what he doeth it shall be for a
perpetuity, Eccl. 3. 14. The power of God's pro
vidence preserves all things, as, at first, his creating
power produced them.. Fruitfulness.is the effect
of God s blessing, and must be ascribed to it ; the
multiplying of the fish and fowl, from year to year,
is still the fruit of this blessing. Well, let us give
to God the glory of the continuance of these crea
tures to this day for the benefit of man. See Job 12.
7 . . 9. '• It is pity that fishing and fowling, recrea
tions innocent in themselves, should be ever abused
to divert any from, God and their duty, while they
are capable of being improved to lead us to the con
templation of the wisdom, power, and goodness of
him that made all these things, and to engage us to
stand in awe of him, as the fish and fowl do of us.
24. And God said, Let the earth bring
forth the living creature after his kind, cat
tle, and creeping thing, and beast of the
earth after bis kind : and it was so. 25.
And God made the beast of the earth after
his l kind, and cattle after their kind, and
every thing that creepeth upon the earth
after his kind : and God saw that it was
,good. We have here the first part of the sixth day's
work. The sea was, the day before, replenished
with its fish, and the air with its fowl ; and, this
day, were made the beast of the earth, cattle, and
the creeping things that pertain to the earth. Here,
as before, 1. The Lord gave the wdrd; he said,
Let the earth bring forth, not as if the earth had
any such prolific virtue as to produce these animals,
or as if God resigned his creating power to it ; but,
" Let these creatures now come into being upon the
earth, and out of it, in their respective kinds, con
formable to the ideas of them in the divine counsels
concerning their creation." 2. He also did the
work; he made them all after their kind, not only
of divers shapes, but of divers natures, manners,
food, and fashions : some to be tame about the house,
others to be wild in the fields : some living upon
gralss and herbs, others upon flesh; some harmless,
and others ravenous ; some bold, and others timo
rous; some for man's service, and not his suste
nance, as the horse ; others for his sustenance, and
not his service, as the sheep; others for both, as
the ox ; and some for neither, as the wild beasts.
In all which appears the manifold wisdom of the
Creator. 26. 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 ov^r all the earth, and over every creep
ing thing that creepeth upon the earth. 27.
So God created man in his own image, in
the image of God .created he him ; male and
female created he them. 28. And God
blessed them, and God said unto them, Be
fruitful, and multiply, and replenish the
earth, and subdue it ; and have dominion
over the fish of the sea, and over the fowl

y

28

GENESIS, L

of the air, and over every living thing that
moveth upon the earth.
We have here the second part of the sixth day's
work, the creation of man, which we are, in a spe
cial manner, concerned to take notice of, that we
may know ourselves. Observe,
I. That man was made last of all the creatures,
that it might not be suspected that he had been, any
way, a helper to God in the creation of the world:
that question must be for ever humbling and morti
fying to him, Where wast thou, or any of thy kind,
when I laid the foundations of the earth? Job 38.
4. Yet it was both an honour and a favour to him,
that he was made last; an honour, for the method
of the creation was, to advance from that which
was less perfect to that which was more so; and a
favour, for it was not fit he should be lodged in the
palace designed for him, till it was completely fitted
up and furnished for his reception. Man, as soon
as he was made, had the whole visible creation be
fore him, both to contemplate, and to take the com
fort of. Man was made the same day that the
beasts were, because his body was made of the same
earth with their's; and while he is in the body, he
inhabits the same earth with them: God forbid that
by indulging the body and the desires of it, we
should make ourselves like the beasts that perish!
II. That man's creation was a more signal and
immediate act of divine wisdom and power than
that of the other creatures. The narrative of it is
introduced with something of solemnity, and a
manifest distinction from the rest: hitherto, it had
been said, Let there be light, and Let there be a
firmament; or, "Let the earth, or waters, bring
forth such a thing;" but now the word of command
is turned into a word of consultation, "Let us make
man, for whose sake the rest of the creatures were
made: this is a work we must take into our own
hands." In the former, he speaks as one having
authority, in this as one having affection, for his
delights were with the sons of men, Prov. 8. 31. It
should seem as if this were the work which he
longed to be at; as if he had said, "having at last
settled the preliminaries, let us now apply ourselves
to the business, Let us make man." Man was to
be a creature different from all that had been hith
erto made. Flesh and spirit, heaven and earth,
must be put together in him, and he must be allied
to both worlds. And therefore God himself not only
undertakes to make, but is pleased so to express
himseif, as if he called a council to consider of the
making of him; Let us make man. The three per
sons of the Trinity, Father, Son, and Holy Ghost,
consult about it, and concur in it, because man,
when he was made, was to be dedicated and devoted
to Father, Son, and Holy Ghost. Into that Great
Name we are, with good reason, baptised, for to
that Great Name we owe our being. Let them rule
man, who said, Let us make man.
III. That man was made in God's image, and
after his likeness; two words to express the same
thing, and making each other the more expressive;
image and likeness denote the likest image, the
nearest resemblance of any of the visible creatures.
Man was not made in the likeness of any creature
that went before him, but in the likeness of his Cre
ator; yet still, between God and man there is an
infinite distance. Christ only is the express image
of God's person, as the Son of his Father, having
the same nature. It is only some of God's honour,
that is put upon man, who is God's image, only
as the shadow in the glass, or the king's impress
upon the coin. God's image upon man consists in
these three things, 1. In his nature and constitu
tion, not those of his body, (for God has not a body,)
but those of his soul. This honour indeed God has

put upon the body of man, that the Word was made
flesh, the Son of God was clothed with a body like
unto our's, and will shortly clothe our's with a glory
like unto his. And this we may safely say, That
he by whom God made the worlds, not only the
great world, but man the little world, formed the
human body, at the first, according to the platform
he designed for himself in the fulness of time. But
it is the soul, the great soul, of man, that does espe
cially bear God's image. The soul is a spirit, an
intelligent, immortal spirit, an influencing active
spirit, herein resembling God, the Father of Spir
its, and the Soul of the world. The spirit of man is
the candle of the Lord. The soul of man, consi
dered in its three noble faculties, understanding,
will, and active power, is perhaps the brightest
clearest looking-glass in nature, wherein to see God.
2. In his place and authority. Let us make man in
our image, and let them have dominion. As he has
the government of the inferior creatures, he is, as
it were, God's representative, or viceroy, upon
earth; they are not capable of fearing and serving
God, therefore God has appointed them to fear and
serve man. Yet his government of himself by the
freedom of his will, has in it more of God's image
than his government of the creatures. 3. In his
purity and rectitude. God's image upon man con
sists in knowledge, righteousness, and true holiness,
Eph. 4. 24. Col. 3. 10. He was upright, Eccl. 7,
29. He had an habitual conformity of all his natural
powers to the whole will of God. His understand
ing saw divine things clearly and truly, and there
were no errors or mistakes in his knowledge: his
will complied readily and universally with the will
of God, without reluctancy or resistance: his affec
tions were all regular, and he had no inordinate ap
petites or passions : his thoughts were easily broughtj
and fixed, to the best subjects, and there was no
vanity or ungovernableness in them. All the inferior
powers were subject to the dictates and directions
of the superior, without any mutiny or rebellion.
Thus holy, thus happy, were our first parents, in
having the image of God upon them. And this
honour put upon man, at first, is a good reason why
we should not speak ill one of another, Jam. 3. 9,
nor do ill one to another, Gen. 9. 6, and a good rea
son why we should not debase ourselves to the
service of sin, and why we should devote ourselves
to God's service. But how art thou fallen, O son of
the morning! How is this image of God upon man
defaced! How small are the remains of it, and how
great the ruins of it ! The Lord renew it upon our
souls by his sanctifying grace !
IV. That man was made male and female, and
blessed with the blessing of fruitfulness and increase.
God said, Let us make man, and immediately it
follows, So God created man; he performed what
he resolved. With us, saying and doing are two
things; but they are not so with God. He cre
ated him male and female, Adam and Eve; Adam,
first out of earth, and Eve out of his side. ch. 2. It
should seem that of the rest of the creatures, God
made many couples, but of man, did not he make
one? (Mai. 2. 15.) though he had the residue of the
Spirit: whence Christ gathers an argument against
divorce, Matth. 19. 4, 5. Our first father, Adam,
was confined to one wife; and if he had put her
away, there was no other for him to marry, which
plainly intimated that the bond of marriage was not
to be dissolved at pleasure. Angels were not made
male and female, for they were not to propagate
their kind, (Luke 20. 34... 36.) but man was made
so, that the nature might be propagated, and the
race continued. Fires and candles, the luminaries
of this lower world, because they waste, and go out,
have a power to light more; but it is not so with the
lights of heaven, stars do not kindle stars. God

GENESIS, 1.

29

made but one male and one female, that all the
nations of men might know themselves to be made
of one blood, descendants from one common stock,
and might thereby be induced to love one another.
God, having made them capable of transmitting the
nature they had received, said to them, Be fruitful,
and multiply, and replenish the earth. Here he
gave them, 1. A.large inheritance; Replenish the
earth; that is it, that is bestowed upon the children
of men. They were made to dwell upon the face
of all the earth, Acts 17. 26. That is the place
in which God has set man to be the servant of his
providence, in the government 6f the inferior crea
tures, and, as it were, the intelligence of this orb;
to be the receiver of God's bounty, which other
creatures live upon', but do not know it: to be like
wise the collector of his praises in this lower world,
and to pay them into the exchequer above, Ps. 145.
10, and (lastly) to be a probationer for abetter state.
2. A numerous, lasting family, to enjoy this inher
itance; pronouncing a blessing upon them, in the
virtue of which their posterity should extend to the
utmost corners of the earth, and continue to the
utmost period of time. Fruitfulness and increase
depend upon the blessing of God: Obed-Edom had
eight sons, for God blessed him, 1 Chron. 26. 5. It
is owing to this blessing which God commanded at
first, that the race of mankind is still in being,
and that as one generation passeth away, another
cometh. V. That God gave to man, when he had made
him, a dominion over the inferior creatures, over
the fish of the sea, and over the fowl of the air:
though man provides for neither, he has power over
both, much more over every living thing that mov-
eih upon the earth, which are more. under his care,
and within his reach. God designed, hereby, to
put an honour upon man, that he might find himself
the more strongly obliged to bring honour to his
Maker. This dominion is very much diminished
and lost by the fall: yet God's providence continues
so much of it to the children of men, as is necessary
to the safety and support of their lives, and God's
grace has given to the saints a new and better title
to the creature than that which was forfeited by
sin; "for all is our's, if we are Christ's, 1 Cor. 3. 22.
29. And God said, Behold, I have given
you every herb bearing seed, which is upon
the face of all the earth, and every tree,
in the which is the fruit of a tree yielding
seed ; to you it shall be for meat. 30. And
to every beast of the earth, and to every
fowl of the air, and to every thing that
creepeth upon the earth, wherein there is
life, / have given every green herb for meat :
and it was so.
We have here the third part of the sixth day's
work which was, not any new creation, but a gra
cious provision of food for all flesh, Ps. 136. 25. He
that made man and beast, thus took care to pre
serve both, Ps. 36. 6. Here is,
I. Food provided for man, v. 29. Herbs and
fruits must be his meat, including corn, and all the
products of the earth; these were allowed him, but
(it should seem) not flesh, till after the flood, ch.
9. 3. And before the earth was deluged, much
more, before it was cursed, for man's sake, its fruits,
no doubt, were more pleasing to his taste, and more
strengthening and nourishing to the body, than mar
row and fatness, and all the portion of the king's
meat, are now. See here, 1. That which should
make us humble. As we are made out of the earth,
so we are maintained out of it. Once indeed, man

did eat angels' food, breadifrom heaven; but they
died, John 6. 49: it was to them but as food out
of the earth, Ps. 104. 14. There is meat that
endures to everlasting life; the Lord evermore'give
us that! 2. That which should make us thankful.
The Lord is for the body; from him we receive all
the supports and comforts of this life, and to him we
must give thanks. He gives us all things richly to
enjoy, not only for necessity, but plenty, dainties,
and varieties, for ornament and delight. How much
are we indebted! How careful should we be, as we
live upon God's bounty, to live to his glory ! 3. That
which should make us temperate, and content with
our lot. Though Adam had dominion given him
over fish and fowl, yet God confined him, in his
food, to herbs and fruits; and he never complained
of it. Though afterwards he coveted forbidden
fruit, for the sake of the wisdom and knowledge he
promised himself from it, yet we never read that
•he coveted forbidden flesh: If God give us food
for our lives, let us not, with murmuring Israel^
ask food for our lusts, Ps. 78. 18. J3ee Dan. 1 15.
II. Food provided for the beasts, v. 30. Doth
God take care for oxen? Yes, certainly; he pro
vides food convenient for them, and not for oxen
only, which were used in his sacrifices, and man's
service, but even the young lions and the young-
ravens are the care of his providence, they ask and
have their meat from God. Let us give to God the
glory of his bounty to the inferior creatures, that
are all fed, as it were, at his table, every day. He
is a great Housekeeper, a very rich and bountiful
one, that satisfies the desire of every living thing.
Let this encourage God's people to cast their care
upon him, and not to be solicitous respecting what
they shall eat, and what they shall drink, fie that
provided for Adam without his care, and still pro
vides for all the creatures without their care, will
not let those that trust him, want any good thing,
Matth. 6. 26. He that feeds his birds, will not
starve his babes.
31. And God saw everything that he
had made, and behold, it was very good.
And the evening and'the morning were the
sixth day.
We have, here, the approbation and conclusion
of the whole work of creation. As for God, his work
is perfect; and if he begin, he will also make an
end, in providence and grace, as well as here in
creation. Observe,
I'. The review God took of his work; he saw
every thing that he had made: so he does still; all
the works of his hands are under his eye. He that
made all, * sees all; he that made us, sees us, Ps.
139. 1...16. Omniscience cannot be separated frem
Omnipotence. Known unto God are all his works,
Acts 15. 18. But this was the Eternal Mind's solemn
reflection upon the copies of its own wisdom, and
the products of its own power. God has hereby
set us an example of reviewing our works. Having
given us a power of reflection, he expects we should
use that power, see our way, Jer. 2. 23, and think
of it, Ps. 119. 59. When we have finished a day's
work, and are entering upon the rest pf the night,
we should commune with our own hearts about
what we have been doing that day; so likewise,
when we have finished a week's work, and are
entering upon the. sabbath rest, we should thus pre
pare to meet our God; and when we are finishing
our life's work, and are entering upon our rest in
the grave, that is a time to bring to remembrance,
that we may die repenting, and so take leave of it
II. The complacency God took in his work,
When we come to review our works, we find, to
our shame, that much has been very bad; but when

30

GENESIS, II.

God reviewed his, all was very good. He did not
pronounce it good, till he had seen it so; to teach
us, not to answer a matter before we hear it. The
work of creation was a very good work. All that
God made, was well made, and there was no flaw
or defect in it. 1. It was good. Good, for it is all
agreeable to the mind of the Creator, just as he
would have it to be; when the transcript came to
be compared with the great original, it was found
to be exact, no errata in it; not one misplaced
stroke. Good, for it answers the end of its creation,
and is fit for the purpose for which it was designed.
Good, for it is serviceable to man, whom God had
appointed lord of the visible creation. Good, for it
is all for God's glory; there is that in the whole
visible creation, which is a demonstration of God's
being and perfections, and which tends to beget, in
the soul of man, a religious regard to him, and ven
eration of him. 3. It was very good. Of each day's
work, (except the second,) it was said that it was
good, but now, it is very good. For, 1. Now, man
was made, who was the chief of the ways of God,
who was designed to be the visible image of the
Creator's glory, and the mouth of the creation in
his praises. 2. Now, all was made; every part was
good, but altogether, very good. The glory and
goodness, the beauty and harmony, of God's works,
both of providence and grace, as this of creation,
will best appear, when they are perfected. When
the top stone is brought forth, we shall cry, Grace,
grace, unto it, Zech. 4. 7. Therefore judge nothing
before the time.
III. The time when this work was concluded.
The evening and the morning were the sixth day.
So that in six days God made the world. We are
not to think but that God could have made the world
in an instant He that said, Let there be light, and
there was light, could have said, "Let there be a
world," and there would have been a world, in a
moment, in the twinkling of an eye, as at the resur
rection. 1 Cor. 15. 52. But he did it in six days,
that he might show himself a free-agent, doing his
own work, both in his own way, and in his own time;
that his wisdom, power, and goodness, might appear
to us, and be meditated upon by us, the more dis
tinctly; and that he might set us an example of
working, six days, and resting, the seventh; it is
therefore made the reason of the fourth command
ment. So much would the sabbath conduce to the
keeping up of religion in the world, that God had an
eye to it, in the timing of his creation. And now, as
God reviewed his work, let us review our medita
tions upon it, and we shall find them very lame and
defective, and our praises low and flat; let us there
fore stir up ourselves, and all that is within us, to
worship, him that made the heaven, earth, and sea,
and the fountains of waters, according to the tenor
of the everlasting Gospel which is preached to every
nation, Rev. 14. 6, 7. All his works, in all places
of his dominion, do bless him; and therefore, bless
thou the Lord, O my soul.
CHAP. II.
This chapter is an appendix to the history of the creation,
more particularly explaining, and enlarging upon, that
part of the history, which relates immediately to man,
the favourite of this lower world. We have in it; I. The
institution and sanctification of the sabbath, which was
made for man, to further his holiness and comfort, v. 1..
3. II. A more particular account of man's creation, as
the centre and summary of the whole work, v- 4.. 7. III.
A description of the garden of Eden, and the placing of
man in it underthe obligations of a law and covenant, v.
8. . 17. IV. The creation of the woman, her marriage to
the man, and the institution of the ordinance of marriage,
v. 18. . 25.
1. f I MHUS the heavens and the earth were
JL finished, and all the host of them.

2. And on the seventh day God ended his
work which he had made ; and he rested on
the seventh day from all his work which he
had made. 3. And God blessed the seventh
day, and sanctified it ; because that in it he
had rested from all his work, which God
created and made.
We have here,
I. The settlement of the kingdom of nature, in
God's resting from the work of creation, v. 1, 2.
Where observe, 1. That the creatures, made both
in heaven and earth, are the hosts, or armies of them,
which denotes them to be numerous, but marshalled,
disciplined, and under command. How great is the
sum of them! And yet every one knows and keeps
his place. God uses them as his hosts for the defence
of his people, and the destruction of his enemies;
for he is the Lord of hosts, of all these hosts, Dan. 4.
35. 2. That the heavens and the earth are finished
pieces, and so are all the creatures in them. So per
fect is God's work, that nothing can be added to it,
or taken from it, Eccl. 3. 14. God that began to
build, showed himself well-able to finish. 3. That
after the end of the first six days, God ceased from
all works of creation. He has so ended his work, as
that though, in his providence, he worketh hitherto,
(John 5. 17. ) preserving and governing all the crea
tures, and particularly forming the spirit of man
within him, yet he does not make any new species
of creatures. In miracles, he has controlled and
over-ruled nature, but never changed its settled
course, or repealed, or added to, any of its establish
ments. 4. That the eternal God, though infinitely
happy in the enjoyment of himself, yet took a satisr
faction in the work of his own hands. He did not rest,
as one weary, but as one well-pleased with the in
stances of his own goodness, and the manifestations
of his own glory.
II. The commencement of the kingdom of grace,
in the sanctification of the sabbath-day, v. 3. He
rested on that day, and took a complacency in his
creatures, and then sanctified it, and appointed us,
on that day, to rest and take a complacency in the
Creator; and his rest is, in the fourth commandment,
made a reason for our's, after six days' labour. Ob
serve, 1. That the solemn observation of one day in
seven, as a day of holy rest, and holy work, to God's
honour, is the indispensable duty of all .those to
whom God has revealed his holy sabbaths. 2. That
the way of sabbath-sanctification, is the good old
way, Jer. 6. 16. Sabbaths are as ancient as the
world; and I see no reason to doubt that the sabbath,
being now instituted in innocency, was religiously
observed by the people of God throughout the pa
triarchal age. 3. That the sabbath of the Lord is
truly honourable, and we have reason to honour it;
honour it, for the sake of its antiquity, its great Au
thor, the sanctification of the first sabbath by the holy
God himself, and, in obedience to him, by our first
parents in innocency. 4. That the sabbath-day is a
blessed day, for God blessed it; and that which he
blesses is blessed indeed. God has put an honour
upon it, has appointed us, on that day, to bless him,
and has promised, on that day, to meet us and bless
us. 5. That the sabbath-day is a holy day, for God
has sanctified it. He has separated and distinguish ¦
ed it from the rest of the days of the week, and he
has consecrated it, and set it apart to himself and
his own service and honour. Though it is commonly
taken for granted, that the christian sabbath we ob
serve, reckoning from the creation, is not the,ser-
venth but the first day of the week, yet being a
seventh day, and we, in it, celebrating the rest of
God the Son, and the finishing the work of our re
demption, we may and ought to act faith upon this

GENESIS, II.

31

original institution of the sabbath-day, and to com
memorate the work of creation, to the honour of the
great Creator, who is therefore worthy to receive,
on that day, blessing, and honour, and praise, from
all religious assemblies,
4. These are the generations of the hea
vens and of the earth when they were
created, in the day that the Lord God made
the earth and the heavens. 5. And every
plant of the field before it was in the-earth,
and every herb of the field before it grew: for
the Lord. God had not caused it to rain up
on the earth, and there was not a man to till
the ground. 6. But there went up a mist
from the earth, and watered the whole face
of the ground. 7. And the Lord God form
ed man of the dust of the ground, and
breathed into his nostrils the breath of life;
and man became a living soul.
In these verses,
I. Here is a name given to the Creator, which we
have not yet met with, and that is Jehovah; the
LORD in capital letters, which is constantlyused,
in our English translation, to intimate that in the
original it is Jehovah. All along, in the first chap
ter, he was called Elohim, a God of power, but now
Jehovah Elohim, a God of power and perfection, a
finishing God. As we find him known by his name
Jehovah, when he appeared to perform what he had
promised, Exod. 6. 3, so now we have him known
by that name, when he had perfected what he had
begun. Jehovah is that great and incommunicable
name of God, which denotes his having his being of
himself, and his giving his being to all things; fitly
therefore is he called by that name, now that hea
ven and earth are finished.
II. Further notice taken of the production of plants
and herbs, because they were made and appointed
to be food for man, v. 5, 6, where observe, 1. The
earth did not bring forth its fruits of itself, by any in
nate virtue of its owti, but purely by the almighty
power of God, which formed every plant and every
herb, before it grew in the earth. Thus grace in
the soul, that plant of renown, grows not of itself in
nature's soil, but is the work of God's own hands.
2. Rain also is the gift of God; it came not till the
Lord God caused it to rain. If rain be wanted, it is
God that withholds it; if rain come plentifully in its
season, it is God that sends it; if it come in a distin
guishing way, it is God that causeth it to rain upon
one city, and not upon another, Amos 4. 7. 3.
Though God, ordinarily, works by means, yet he is
hot tied to them, but when he pleases, he can do his
own work without them. As the plants were pro
duced before the sun Was made, so they were before
there was either rain to water the earth, or man to
till it Therefore, though we must not tempt God
in the neglect of means, yet we must trust God in the
want of means. 4. Some way or other, God will
take care to water the plants that are of his own
planting. Though, as yet, there was no rain, God
made a mist equivalent to a shower, and with it
watered the whole face of the ground. Thus he
chose to fulfil his purpose by the weajcest means,
that the excellency of the power might be of God.
Divine grace descends like a mist or silent dew, and
waters the church without noise, Deut. 32. 2.
III. A more particular account of the creation of
man, v. 7. Man is a little world, consisting of hea
ven and earth, soul and body; now here we have an
account of the original of both, and the putting of
both together: let us seriously consider it, and say,

to our Creator's praise, "Wearefearfully and won
derfully made, Ps. 139. 14. Elihu, in the patri
archal age, refers to this history, when he says, Job
33. 6, / also am formed out of the clay, and v. 4,
The breath of the Almighty hath given me life, and
ch. 32. 8, There is a spirit in man. Observe then,
1. The mean original, and yet the curious struc
ture, of the body of man. ( 1. ) The matter was des
picable. He was made of the dust of the ground,
a very unlikely thing to make a man of; but the same
Infinite Power that made the world of nothing, made
man, its master-piece, of next to nothing. He was
made of the dust, the small dust, such as is upon the
surface of the earth. Probably, not dry dust, but
dust moistened with the mist that went up, v.. 6.
He was not made of gold-dust, powder of pearl, or
diamond dast, but common dust, dust of the ground.
Hence he is said to be of the earth, ^oixic — dusty,
1 Cor. 15. 4£. And we also are of the earth, for we
are of his offspring, and of the same mould. So near
an affinity is there between the earth and our earthly
parents, that our mother's womb, out of which we
were born, is called the earth; (Ps. 139. 15.) and
the earth, in which we must be buried, is called our
mother's womb, Job 1. 21. Our foundation is in the
earth, Job 4. 19. Our fabric is earthly, and the
fashioning of it like that of an earthen vessel, Job
10. 9. Our food is out of the earth, Job 28.. 5. Our
familiarity is with the earth, Job 17. 14. Our fa
thers are in the earth, and our own final tendency
is to it; and what have we to be proud of then? Isa.
51. 1. (2. j Yet the Maker was great, and the make
fine. The Lord God, the great Fountain of heirig
and power, formed man. Of the other creatures it
is said, that they were created and made; but of
man, that he was formed, which denotes a gradual
process in the work with great accuracy and exact
ness. To express the creation of this new thing, he
takes a new word; a word (some think) borrowed
from the potter's forming his vessel upoii the wheel ,
for we are the clay, and God the Potter, Isa. 64. 8.
The body of man is curiously wrought, Ps. 139. 15,
16. Materiam superabat opus — The workmanship.
exceeded the materials. Let us present our bodies
to God as living sacrifices, Rom. 12. 1; as living
temples, 1 Cor. 6. 19; and then these vile bodies
shall shortly be new-formed like Christ's glorious
body, Phil. 3. 21.
2. The high original, and yet the admirable ser-
viceableness, of the soul of man. (1.) It takes its
rise from the breath of heaven, and is produced by
it. It was not made Of the earthi as the body was;
it is pity then that it should cleave to the earth, and
mind earthly things. It came immediately from
God, he gave it to be put .into the body, (Eccl. 12.
7.) as, afterward, he gave the tables of stone of his
own writing to.be put into the ark, and the urim of
his own framing to be put into the breast-plate.
Hence God is not only the Former, but the Father,
of spirits. Let the soul which God has breathed
into us, breathe after him; and let it be for him,
since it is from him. Into his hands let us commit
our spirits, for from his hands we had them. (2.)
It pkes its lodging in a house of clay, and is the life
and support of it It is by it, that man is a living
soul, that is, a. living man; for the soul is the man.
The body would be a worthless, useless, loathsome
carcase, if the soul, did not animate it. To God that
gave us these souls, we must shortly give an account
of them, how we have employed them, used them,
proportioned them, and disposed of them: and if
then it be found that we have lost them, though it
were to gain the world, we are undone for ever
Since the extraction of the soul is so noble, and its
nature aild faculties are so excellent, let us not be
of those fools that despise their own souls, by pre
ferring their bodies before them, Prov. 15i 32

32

GENESIS, II.

When our Lord Jesus anointed the blind man's eyes
with clay, perhaps he intimated that it was he who
first formed the man out of the clay; and when he
breathed on his disciples, saying, Receive ye the
Holy Ghost, he intimated that it was he who first
breathed into man's nostrils the breath of life. He
that made the soul, is alone able to new-make it
8. And the Lord God planted a garden
eastward in Eden ; and there he put the man
whom 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 : the tree of life also in the midst of
the garden, and the tree of knowledge of
good and evil. 10. And a river went out of
Eden to water the garden ; and from thence
it was parted, and became into four heads.
11. The name of the first is Pison : that is it
which compasseth the whole land of Havi-
lah, where there is gold. 12. And the gold of
that land is good : there is bdellium and the
onyx-stone. 1 3. And the name of the se
cond river is Gihon : the same is it that com
passeth the whole land of Ethiopia. 1 4. And
the name of the third river is Hiddekel : that
is it which goeth toward the east ot Assyria,
And the fourth river is Euphrates. 15. And
the Lord God took the man, and put him
into the garden of Eden, to dress it and to
keep it.
Man consisting of body and soul, a body made out
of the earth, and a rational immortal soul the breath
of heaven, we have, in these verses, the provision
that was made for the happiness of both; he that
made him, took care to make him happy, if he could
but have kept himself so, and known when he was
well off. That part of man by which he is allied to the
world of sense, was made nappy; for he was put in
the paradise of God : that part by which he is allied to
the world of spirits, was well provided for; for he
was taken into covenant with God. Lord, what is
man, that he should be thus dignified? Man that is
a worm ! Here we have,
I. A description of the garden of Eden, which
was intended for the mansion and demesne of this
great lord, the palace of this prince. The inspired
penman, in this history, writing for the Jews first,
and calculating his narratives for the infant-state of
the church, describes things by their outward sensi
ble appearances, and leaves us, by further discove
ries of the divine light, to be led into the divine un
derstanding of the mysteries couched under them.
Spiritual things were strong meat, which they could
not yet bear; but he writes to them as unto carnal,
1 Cor. 3. 1. Therefore he does not so much insist up
on the happiness of Adam's mind, as upon that of his
outward estate. The Mosaic history, as well as the
Mosaic law, has rather the patterns of heavenly
things, than the heavenly things themselves, Heb.
9. 23. Observe,
1. The place appointed for Adam's residence was
a garden; not an ivory house, or a palace overlaid
with gold, but a garden furnished and adorned by
nature, not by art. What little reason have men to
be proud of stately and magnificent buildings, when
it was the happiness of man in innocency, that he
needed none! As clothes came in with sin, so did
houses. The heaven was the roof of Adam's house;
and never was any roof so curiously ceiled and paint

ed: the earth was his floor; and never was any flour
so richly inlaid: the shadow of the trees was his re
tirement, under them were his dining-rooms, lus
lodging-rooms; and never were any rooms so nnely
hung as these; Solomon's, in all their glory, were
not arrayed like them. The better we can accom
modate ourselves to plain things, and the less we
indulge ourselves with those artificial delights which
have been invented to gratify men's pride and luxu
ry, the nearer we approach to a state of innocency.
Nature is content with a little, and that which is
most natural; grace with less; but lust with nothing.
2. The contrivance and furniture of this garden
were the immediate work of God's wisdom and
power. The Lord God planted this garden, that
is, he had planted it — upon the third day, when the
fruits of the earth were made. We may well sup
pose it to have been the most accomplished place
for pleasure and delight that ever the sun saw; when
the all-sufficient God himself designed it to be the
present happiness of his beloved creature, man, in
innocency, and a type and figure of the happiness
of the chosen remnant in glory. No delights can
be agreeable or satisfying to a soul, but those that
God himself has provided and appointed for it; no
true paradise, but of God's planting; the light of
our own fires, and the sparks of our own kindling,
will soon leave us in the dark, Isa. 50. 11. The
whole earth was now a paradise, compared with
what it is since the fall, and since the flood; the
finest gardens in the world are a wilderness, com
pared with what the whole face of the ground was
before it was cursed for man's sake: yet that was
not enough; God planted a garden for Adam. God's
chosen ones shall have distinguishing favours show
ed them.
3. The situation of this garden was extremely
sweet; it was in Eden, which signifies delight and
pleasure. The place is here particularly pointed
out by such marks and bounds as were sufficient, (I
suppose,) when Moses wrote, to specify the place
to those who knew that country; but now, it seems,
the curious cannot satisfy themselves concerning it.
Let it be our care to make sure a place in the hea
venly paradise, and then we need not perplex our
selves with a search after the place of the earthly
paradise. It is certain, wherever it was, it had all
desirable conveniences, and (which never any house
or garden on earth was) without any inconvenience;
beautiful for situation, the joy and glory of the whole
earth was this garden: doubtless, it was earth in its
highest perfection.
4. The trees with which this garden was planted.
(1.) It had all the best and choicest trees in com
mon with the rest of the ground. It was beautified
and adorned with every tree that, for its height or
breadth, its make or colour, its leaf or flower, was
pleasant to the sight, and charmed the eye; it was
replenished and enriched with every tree that yield
ed fruit grateful to the taste, and useful to the body,
and so, good for food. God, as a tender Father,
consulted not only Adam's profit, but his pleasure;
for there is a pleasure consistent with innocency,
nay, there is a true and transcendent pleasure in in
nocency. God delights in the prosperity of his ser
vants, and would have them easy; it is owing to
themselves, if they be uneasy. When Providence
puts us into an Eden of plenty and pleasure, we
ought to serve him with joy fulness and gladness of
heart, in the abundance of the good things he gives
us. But, (2.) It had two extraordinary trees pecu
liar to itself; on earth there were not their like. [1.]
There was the tree of life in the midst of the garden,
which was not so much a memorandum to him of
the Fountain and Author of his life, nor perhaps
any natural means to preserve or prolong life; but
it was chiefly intended to be a sign and seal to Adam,

GENESIS, 11.

33

assuring him of the continuance of life and happi
ness, even to immortality and everlasting bliss,
through the grace and favour of his Maker, upon
condition of his perseverance in this state of inno
cency and obedience. Of this he might eat and
live. Christ is now to us the Tree of life, Rev. 2.
7.-22. 2, and the Bread of life, John 6. 48. 53.
[2. ] There was the Tree of the knowledge of good
ana. evil, so called, not because it had any virtue in
it to beget or increase useful knowledge, surely then
it would not .have been forbidden; but, First, Be
cause there was an express positive revelation of
the will of God concerning this tree, so that by it he
might know moral good and evil. What is good?
It is good not to eat of this tree. What is evil? It
is evil to eat of this tree. The distinction between
all other moral good and evil was written in the
heart of man by nature; but this which resulted
from a positive law, was written upon this tree.
Secondly, Because, in the event, it proved to give
Adam an experimental knowledge of good by the
loss of it, and of evil by the sense of it As the
covenant of grace has in it, not only, Believe and be
saved, but also, Believe not, and be damned, Mark
16. 16, so the covenant of innocency had in it, not
only "Do this and live," which was sealed and
confirmed by the tree of life, but, "Fail and die,"
which man was assured of by this other tree;
"Touch it at your peril:" so that, in these two trees,
God set before Adam good and evil, the blessing and
the curse, Deut 30. 19. These two trees were as
two sacraments.
5. The rivers with which this garden was water
ed, v. 10. . . 14. These four rivers (or one river
branched into four streams) contributed much both
to the pleasantness and the fruitfulness of this gar
den. The land of Sodom is said to be well-watered
every where as the garden of the Lord, ch. 13. 10.
Observe, That which God plants, he will take care to
keep watered. The trees of righteousness are set by
the rivers, Ps. 1. 3. In the heavenly paradise there
is a river infinitely surpassing these; for it is a river
of the water of life, not coming out of Eden, as this,
but proceeding out of the throne of God, and of the
Lamb, Rev^ 22. 1. a river that makes glad the city
of our God,, Ps. 46. 4. Hiddekel and Euphrates
are rivers of Babylon, which we read of elsewhere;
by these the captive Jews sat down and wept, when
they remembered Zion, Ps. 137. 1. but methinks
they had much more reason to weep, (and so have
we,) at the remembrance of Eden; Adam's paradise
was their prison; such wretched work has sin made.
Of the land of Havilah, it is said, v. 11, 12, that the
gold of that land was good, and that there was bdel
lium, and the onyx-stone: surely this is mentioned,
that the wealth which the land or Havilah boasted of,
might be as a foil to that which was the glory of the
land of Eden. Havilah had gold, and spices, and
precious stones; but Eden had that which was in
finitely better, the tree of life, and communion with
God. So we may say of the Africans and Indians;
"They have the gold, but we have the gospel.
The gold of their land is good, but the riches of
our's are infinitely better."
II. The placing of man in this paradise of delight,
v. 15, where observe,
1. How God put him in possession of it The
Lord Gdd took the man and put him into the gar
den of Eden; so v. 8, 15. Note here, (1.) That
man was made out of paradise; for, after God had
formed him, he put him into the garden: he was
made of common clay, not of paradise-dust He
lived out of Eden before he lived in it, that he might
see that all the comforts of his paradise-state were
owing to God's free grace. He could not plead a
tenant-right to the garden, for he was not born upon
Vol. i.— E

the premises, nor had any thing but what he receiv
ed; all boasting was hereby for ever excluded. (2. )
The same God that was the Author of .his being,
was the Author of his bliss: the same hand that
made him a living soul, planted the tree of life for
him, and settled him by it; he that made us, is alone
able to make us happy; he that is the Former of
our bodies, and the Father of our spirits; he, and
none but he, can effectually provide tor the felicity
of both. (3.) It adds much to the comfort of any
condition, if we have plainly seen God going before
us, and putting us into it. If we have not forced
grovidence, but followed it, and taken the hints of
irection it has given us, we may hope to find a pa
radise there, where otherwise we could not have
expected it; see Ps. 47. 4.
2. How God appointed him business and employ
ment; he put him there, not like Leviathan into the
waters, to play therein, but to dress the garden, and
to keep it. Paradise itself was not a place of ex
emption from work.L Note here, (1.) That we
were none of us sent into the world to be idle. He
that made us these souls and bodies, has given us
something to work with; and he that gave us this
earth for our habitation, has made us something to
work on. If, either a high extraction, or a great
estate, or a large dominion, or perfect innocency, or
a genius for pure contemplation, or a small family,
could have given a man a writ of ease, Adam had
not been set to work; but he that gave us being, has
given us business, to serve him and our generation,
and to work out our salvation: if we do not mind
our business, we are unworthy of our being and
maintenance. (2.) That secular employments will
very well consist with a state of innocency, and a
life of communion with God. The sons and heirs
of heaven, while they are here in this world, have
something to dp about this earth, which must have
its Share of their time and thoughts; and if they do
it with an eye to God, they are as truly serving him
in it, as when they are upon their knees. (3.) That
the husbandman's calling is an ancient and honour
able calling; it was needful even in paradise. The
garden of Eden, though it needed not to be weeded,
(for thorns and thistles were not yet a nuisance, ) yet
it must be dressed and kept. Nature, even in its
primitive state, left room for the improvements of
art and industry. It was a calling fit for a state of
innocency, making a provision for life, and not for
lust; and giving man an opportunity of admiring the
Creator, and acknowledging his providence; while
his hands were about his trees, his heart might be
with his God. (4. ) There is a true pleasure in the
business which God calls us to, and employs us in;
Adam's work was so far from being an allay, that it
was an additipn, to the pleasures of paradise; he
could not have been happy, if he had been idle: it
is stul a law, He that, will not work, has no right to
eat, 2 Thess. 3. 10. Prov. 27. 23.
III. The command which God gave to man in
innocency, and the covenant he then took him into
Hitherto, we have seen God, man's powerful Crea
tor, and his bountiful Benefactor; now he appears
as his Ruler and Lawgiver. God put him into the
garden of Eden, not to live there as he might list
but to be under government As we are not al
lowed to be idle in this world, and to do nothing: so
we are not allowed to be wilful, and do what we
please. When God had given man a dominion over
the creatures, he would let him know that still he
himself was under the government of his Creator.
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

34

GENESIS, II

shalt not eat of it : for in the day that thou
eatest thereof, thou shalt surely die.
Observe here,
I. God's authority over man, as a creature that
had reason and freedom of will. The Lord God
commanded the man, who stood now as a public
person, the father and representative of all mankind,
to receive law, as he had lately received a nature,
for himself, and all his. God commanded all the
creatures, according to their capacity; the settled
course of nature is a law, Ps. 148. 6. — 104. 9. The
brute-creatures have their respective instincts; but
man was made capable of performing reasonable
service, and therefore receives, not only the com
mand of a Creator, but the command of a Prince
and Master. Though Adam was a very great man,
a very good man, and a very happy man, yet the
Lord God commanded him; and the command was
no disparagement to his greatness, no reproach to
his goodness, nor any diminution at all to his happi
ness. Let us acknowledge God's right to rule us,
and our own obligations to be ruled by him; and
never allow any will of our own, in contradiction to,
or competition with, the holy will of God.
II. The particular act of this authority, in pre
scribing to him what he should do, and upon what
terms he should stand with his Creator. Here is,
1. A confirmation of his present happiness to
him, in that grant, Of every tree in the garden thou
mayest freely eat. This was npt only an allowance
of liberty to him, in -taking the delicious fruits of
paradise, as a recompense for his care and pains in
dressing and keeping it, (1 Cor. 9. 7, 10. ) but it
was, withal, an assurance of life to him, immortal
life, upon his obedience. For the tree of life being
put in the midst of the garden, v. 9, as the heart,and
soul of it, doubtless, God had an eye to that, espe
cially in this grant; and therefore, when, upon his
revolt, this grant is recalled, no notice is taken of
any tree of the garden as prohibited to him, except
the tree of life, ch. 3. 22, of which it is there said,
he might have eaten and lived for ever, that is,
never died, nor ever lost his happiness. "Con
tinue holy as thou art, in conformity to thy Crea
tor's will, and thou shalt continue happy as thou
art, in the enjoyment of thy Creator's favour, either
in this paradise, or in a better." Thus, upon con
dition of perfect personal and perpetual obedience,
Adam was sure of paradise to himself and his heirs
for ever.
2. A trial of his obedience, upon pain of the for
feiture of all his happiness; but of the other tree,
which stood very near the tree of life, (for they
are both said to be in the midst of the garden,") and
which was called the tree of knowledge, in the day
that thou eatest thereof, thou shalt surely die; as if
he had said, "Know, Adam, that thou art now upon
thy good behaviour, thou art put into paradise upon
trial; be observant, be obedient, and thou art made
for ever; otherwise thou wilt be as miserable, as
now thou art happy." Here, (1.) Adam is threat
ened with death, in case of disobedience; dying thou
shalt die, denoting a sure and dreadful sentence, as,
in the former part of this covenant, eating thou shalt
eat, denotes a free and full grant. Observe, [1.]
That even Adam, in innocency, was awed with a
threatening; fear is one of the handles of the soul,
by which it is taken hold of and held. If he then
needed this hedge, much more dp we now. [2.]
The penalty threatened, is death, Thou shalt die,
that is, "Thou shalt be debarred from the tree of
life, and all the good that is signified by it, all the
happiness thou hast, either in possession or pros
pect; and thou shalt become liable to death, and all
the miseries that preface it and attend it" [3.]
This was threatened as the immediate consequence

of sin, In the day thou eatest, thou shalt die, that is,
"Thou shalt become mortal and capable of dying,
the grant of immortality shall be recalled, and that
defence shall depart from thee. Thou shalt be
come obnoxious to death, like a condemned male
factor that is dead in law;" (only because Adam
was to be the root of mankind, he was reprieved;) ,
"nay, the harbingers and forerunners of death shall
immediately seize thee, and thy life, henceforward,
shall be a dying life:" and this surely; it is a settled
rule, the soul that sinneth,' it shall die. (2. ) Adam
is tried with a positive law, not to eat of the fruit of
the tree of knowledge. Now it was very proper to
make trial of his obedience by such a command as
this, [1.] Because the reason of it is fetched purely
from the will of the Law-maker. Adam had in his
nature an aversion to that which was evil in itself,
and therefore he is tried in a thing which was evil,
only because it was forbidden; and being in a small
thing, it was the more fit to prove his obedience by
[2. ] Because the restraint of it is laid upon the de
sires of the flesh and of the mind, which, in the cor
rupt nature of man, are the two great fountains of
sin. This prohibition checked both his appetite
towards sensitive delights and his ambition oi curi
ous knowledge; that his body might be ruled by his
soul, and his soul by his God.
Thus easy, thus happy, was man in his state of
innocency, having all that heart could wish to make
him so. How good was God to him ! How many
favours did he load him with ! How easy were
the laws he gave him ! How kind the covenant he
made with him ! Yet man, being in honour, under-;
stood not his own interest, but soon became as the
beast that perish.
1 8. And the Lord God said, It is not good
that the man should be alone ; I will make
him an help meet for him. 19. And 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 every living creature, that was the
name thereof. 20. And Adam gave names
to all cattle, and to the fowl of the air, and to
every beast of the field ; but for Adam there
was not found an help meet for him.
Here we have,
1. An instance of the Creator's care of man, and
his fatherly concern for his comfort, v. 18. Though
God had let him know that he was a subject, bv
giving him a command, v. 16, 17, yet here he lets
him know also, for his encouragement in his obedi
ence, that he was a friend, and a favourite, and one
whose satisfaction he was tender of. Observe,
1. How God graciously pitied his solitude ; It is
not good that man, this man, should be alone.
Though there was an upper world of angels, and
a lower world of brutes, and he between them, yet
there being none of the same nature and rank of
beings with himself, none that he could converse
familiarly with, he might be truly said to be alone.
Now he that made him, knew both him, and what
was good for him, better than he did himself, and
he said, " It is not good that he should continue thus
alone." (1.) It is not for his comfort ; for man is a
sociable creature, it is a pleasure to him to exchange
knowledge and affection with those of his own kind,
to inform and to be informed, to love and to be belov
ed. What God here says of the first man, Solo
mon says of all men, (Eccl. 4. 9, &c.) that two are
better than one, and woe to him that is alone. If
there were but one man in the world, what a melan

GENESIS, II.

35

choly man must he needs be! Perfect solitude would
turn a paradise into, a desert, and a palace into a
dungeon. Those therefore are foolish who are sel
fish, and would be placed alone in the earth. (2.)
It is not for the increase and continuance of his
kind; God could have made a world of men, at
first, to replenish the earth, as he replenished hea
ven with a world of angels: but the place would
have been too straight for the designed number of
men to live together at once; therefore God saw it
fit to make up that number by a succession of ge
nerations, which, as God had formed man, must be
froin two, and those male and female; one will be
ever one.
2. How God graciously resolved to provide socie
ty for him. The result of this reasoning concern
ing him, was, this kind resolution, / will make a
help rneet for him; a help like him, (so some read
it,) one of the same nature, and the same rank of
beings; a help near, him, (so others,) one to cohabit
with him, and to be always at band; a help before
him, (so others,) one that he should look upon with
pleasure^ and delight. Note hence, (1.) That in
our best state in this world, we have need of one an
other's help; for we are, members one of another,
and the eye cannot say to the hand, I have no need
of thee, 1 Cor. 12. 21. We must therefore be
glad to receive help from others, and give help to
others, as there is occasion. (2.) That it is God
only who perfectly knows our wants, and is per
fectly able to supply them aH, Phil. 4. 19. In him
alone our help is, and from him are all our helpers.
(3.) That a suitable wife is a help meet, and is
from the Lord. The relation is then likely to be
comfortable, when meetness directs and determines
the choice, and mutual helpfulness is the constant care
and endeavour, 1 Cor. 7. 33, 34. • (4.) That family
society, if that is agreeable, is a redress sufficient
for the grievance of solitude. He that has a good
God, a good heart, and a good wife, to converse
with, and yet complains he wants conversation,
would not have been easy and content in paradise;,
for Adam himself had no more: yet even before
Eve was created, we do not find that he complain
ed of being alone, knowing that he was not alone,
for the Father was with him. Those that are most
satisfied in God and his favour, are in the best way,
and in the best frame, to receive the good things of
this life, and shall be sure of them, as far as Infinite
Wisdom sees good.
II. An instance of the creatures' subjection to
man, and his dominion over them, v. 19, 20. Every.
beast of the field, and every fowl of the air, God
brought to Adam; either by the ministry of angels,
or by a special instinct, directing them to come to
man as their master, teaching the ox betimes to
know his owner. Thus God gave man livery and
seisin of the fair estate he had granted him, and put
him in possession of his dominion over the crea
tures. God brought them to him, that he might
name them, and so might give, , 1. A proof of his
knowledge, as a creature endued1 with the faculties
both of reason and speech, and so, taught more
than the beasts of the earth, and made wiser than the
fowls of heaven, Job. 35. 11. And 2. A.probf of his
power. It is an act of authority to impose names,
(Dan. 1. 7.) and of subjection to receive them.
The inferior creatures did now, as it were, do ho
mage to their prince at his inauguration, and swear
fealty and allegiance to him. If Adam had conti
nued faithful to his God, we may suppose the crea
tures themselves would so well have known and
remembered the names Adam now gave them, as
to have come at his call,- at any time, and answered
to their names. God gave names to the day and
night, to the firmament, to the earth, and sea; and
he calleth the stars by their names, to show that he

is the supreme Lord of these; but he gave Adam
leave to name the beasts and fowls, as their subordi
nate lord; for, having made him in his own image,
he thus puts some of his honour upon him.
III. An instance of the creatures' insufficiency to
be a happiness for man: but among them all, for
Adam there was not found a help meet for him.
Some make these to be the words of Adam him
self; observing all the creatures come to him by
couples to be named, he thus intimates his desire
to his Maker. "Lord, these have all helps meet
for them; but what shall I do? Never, never a one,
forme." It is rather God's judgment upon the re
view. He brought them all together, to see if there
were ever a suitable match for Adam in any of the
numerous families, of the inferior creatures; but
there was none. , Observe here, 1. The dignity and
excellency, of the human nature; on earth there was
not its like, nor its peer to be found among all visi
ble creatures;, they were all looked over, but it
could not be matched among them all. 2. The va
nity of this world and the things of it; put them all
together, and they will not make an help meet for
man. They will not suit the nature of the soul, nor
supply its needs, nor satisfy its just desires, nor run
parallel with its' never-faifing duration. God cre
ates a new thing to be an help meet for man — not so
much the woman, as the Seed of the woman.
21. And the Lord God caused 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 is now
bone of. my bones, 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 cleave unto his wife : and they
shall be one flesh. 25. And they were both
'naked, the man and his wife, and were not
ashamed. Here we have,
I. The making of the woman, to.be an help meet
for Adam. This was done upon the sixth day, as
was also the placing of Adam in Paradise, though
it is here mentioned after an account of the seventh
day's rest; but what was said in general, (ch. 1. 27. )
that. God made man male and female, is more; dis
tinctly related here. Observe,
1. That Adam was first formed, then Eve, (1 Tim.
2. 13.) and she was made of the man, and for the
man, (1 Cor. 11-.- 8, 9.) all which are urged there as
reasons for the humility, modesty, silence, and'sub-
missiveness, of that sex in general, and particularly
the subjection and reverence which wives owe to
their own husbands. Yet man being made last of the
creatures, as the best and most excellent of all,
Eve's being made after Adam, and out of him, puts
an honour, upon that sex, as the glory of the man,
1 Cor. 11. 7. If man is the head, she is the crown; a
crown to her husband, the crown of the visible crea
tion. The man was dust refined, but the woman
was dust double-refined, one remove further from
the earth.
2. That Adam slept while his wife was making,
that no room might be left to imagine that he had
herein directed the spirit of the Lord, or been his coun
sellor, Isa. 40. 13. He had been made sensibleof his
want of a help meet; but God having undertaken
to provide him one; he does not afflict himself with

36

GENESIS, III.

any care about it, but lies down and sleeps sweetly,
as one that had cast all his care on God, with a
cheerful resignation of himself and all his affairs, to
nis Maker's will and wisdom; Jehovah-jireh, let the
Lord provide when and whom he pleases. If we
graciously rest in God, God will graciously work
for us, and work all for good.
3. That God caused a sleep to fall on Adam, and
made it a deep sleeps that so the opening of his side
might be no grievance to him; while he knows no
sin, God will take care he shall feel no pain. When
God, by his providence, does that to his people,
which is grievous to flesh and blood, he not only
consults their happiness in the issue, but, by his
grace, he can so quiet and compose their spirits, as
to make them easy under the sharpest operations.
4. That the woman was made of a rib out of the
side of Adam; not made out of his head to top him,
not out of his feet to be trampled upon by him, but
out of his side to be equal with him, under his arm
to be protected, and near his heart to be beloved.
Adam lost a rib, and without any diminution to his
strength or comeliness; for doubtless, the flesh was
closed without a scar, but, in lieu thereof, he had a
help meet for him, which abundantly made up his
loss: what God takes away from his people, he will,
one way or other, restore with advantage. In this,
(as in many other things,) Adam was a figure of him
that was to come; for out of the side of Christ the
second Adam, his spouse the church was formed,
when he slept the sleep, the deep sleep, of death
upon the cross; in order to which, his side was open
ed, and there came out blood and water, blood to
purchase his church, and water to purify it to him
self. See Eph. 5. 25, 26. '
II. The marriage of the woman to Adam. Mar
riage is honourable, but this surely was the most
honourable marriage that ever was, in which God
himself had all along an immediate hand. Mar
riages (they say) are made in Heaven: we are sure
this was; for the man, the woman, the match, were
all God's own work: he, by his power, made them
both, and now, by his ordinance, made them one.
This was a marriage made in perfect innocency,
and so was never any marriage since.
1. God, as her Father, brought the woman to the
man, as his second self, and an help meet for him;
when he had made her, he did not leave her to her
own disposal; no, she was his child, and she must
not marry without his consent Those are likely to
settle to their comfort, who, by faith and prayer,
and a humble dependence upon Providence, put
themselves under a divine conduct. That wife that
is of God's making by special grace, and of God's
bringing^by special providence, is likely to prove a
help meet for a man.
2. From God, as his Father, Adam received her,
v. 23. " This is now bone of my bone; Now I have
what I wanted, and which all the creatures could
not furnish me with, an help meet for me." God's
gifts to us are to be received with a humble and
thankful acknowledgment of his wisdom in suiting
them to us, and his favour in bestowing them onus.
Probably, it was revealed to Adam in a vision, when
he was asleep, that this lovely creature, now pre
sented to him, was a piece of himself, and was to be
his companion, and the wife of his covenant. Hence
some have fetched an argument to prove that glori-.
fied saints in the heavenly paradise shall know one
another. Further, in token of his acceptance of
her, he gave her a name, not peculiar to her, but
common to her sex; she shall be called woman,
Isha, a she-man, differing from man in sex only,
not in nature; made of man, and joined to man.
III. The institution of the ordinance of marriage,
and the settling of the law of it, v. 24. The sab
bath and marriage were two ordinances instituted

in innocency; the former for the preservation ot the
church, the latter, for the preservation of the world
of mankind. It appears by Matth. 19. 4, 5, that it
was God himself who said here, " A man must leave
all his relations, to cleave to his wife;" but whether
he spake it by- Moses, the penman, or by Adam,
who spake, v. 23. is uncertain; it should seem, they
are the words of Adam, in God's name, laying
down this law to all his posterity. 1. See here how
great the virtue of a divine ordinance is; the bonds
of it are stronger even than those of nature. To
whom can we be more firmly bound than to the
fathers that begat us, and the mothers that bare us ?
Yet the son must quit them, to be joined to his wife,
and the daughter forget them, to cleave to her hus
band, Ps. 45. 10, 11. 2. See how necessary it is
that children should take their parents' consent
along with them in their marriage; and how un
just they are to their parents, as well as undutifol, if
they marry without it; for they rob them of their
right to them, and interest in them, and alienate it
to another, fraudulently and unnaturally. 3. See
what need there is both of prudence and prayer in
the choice of this relation, which' is so near and so
lasting. That had need be well-done, which is to
be done for life. 4. See how firm the bond of mar
riage is, not to be divided and weakened by having
many wives, (Mai. 2. 15.) nor to be broken or cut
off by divorce, for any cause, but fornication; or vo
luntary desertion. 5. See how dear the affection
ought to be between husband and wife; such as
there is to our own bodies, Eph. 5. 28. They two
are one flesh; let them then be one soul.
IV. An evidence of the purity and innocency of
that state wherein our first parents were created, v.
25. They were both naked: they needed no clothes
for defence against cold or heat, for neither could
be injurious to them; they needed none for orna
ment, Solomon in all his glory was not arrayed like
one of these; nay, they needed none for decency,
they were naked, and had no reason to he ashamed;
They knew not what shame was, so the Chaldee
reads it. Blushing is now the colour of virtue, but
it was not then the colour of innocency. They that
had no sin in their conscience, might well have tio
shame in their faces, though they had no clothes to
their backs.
CHAP. III.
The story of this chapter is perhaps as sad a story (all
things considered) as any we have in all the Bible. In
the foregoing chapters, we have had the pleasant view
of the holiness and happiness of our first parents, the
grace and favour of God, and the peace and beauty of
the whole creation, all good, very good : but here the
scene is altered. We have here an account of the sin
and misery of our first parents, the wrath and curse of
God against them, the peace or the creation disturbed,
and its beauty stained and sullied, all bad, very bad.
How is the gold become dim, and the most fine goldchang-
ed! O that our hearts were deeply affected with this
record ! For we are all nearly concerned in it ; let it
not be to us as a tale that is told. The general contents
of this chapter we have, Rom. 5. 12. By one man sin en
tered into the world, and death by sin ; and so death pass ¦
ed upon all men, for that all have sinned. More particu
larly, we have here, I. The innocent tempted, v. 1. . 5.
II. The tempted transgressing, v. 6 . . 8. III. The trans
gressors arraigned, v. 9, 10. IV. Upon their arraign
ment, convicted, v. 11 . . 13. V. Upon their conviction,
sentenced, v. 14 . . 19. VI. After sentence, reprieved, v.
20, 21. VII. Notwithstanding their reprieve, execution
in part done, v. 22 . . 24. And were it not for the gra
cious intimations here given of redemption by the pro
mised Seed, they, and all their degenerate guilty race,,
had been left in endless despair.
1.1VTOW the serpent was more subtle
J3I than any beast of the field which

GENESTS, III.

37

the Lord God had made. And he said
unto the woman, Yea, hath God said, Ye
shall not eat of every tree of the garden? 2.
And the woman said unto the serpent, We
may eat of the fruit of the trees of the garden:
3. But of the* fruit of the tree which is in the
midst of 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 wo
man, Ye shall not surely die : 5. For God
doth know that in the day ye eat thereof,
then your eyes shall be opened, and ye shall
be as gods, knowing good and evil.
We have here an account pf the temptation with
which Satan assaults our first parents, to draw
them to sin, and which proved fatal to them. And
here observe,
I. The tempter, and that was the Devil, in the
shape and likeness pf a serpent
1. It is certain it was the Devil that beguiled Eve,
the Devil and Satan is the old serpent, Rev. 12. 9,
a malignant spirit, by creation an angel of light, and
an immediate attendant upon God's throne; but by
sin become an apostate from his first state-, and a
rebel against God's crown and dignity. . Multitudes
of them fell; but this that attacked our first pa
rents, was surely the prince of the devils, the
ringleader in rebellion: no sooner was he a sinner
than he was a Satan, no sooner a traitor than a
tempter, as one enraged against God and his glory,
and envious of man and his happiness.' He knew he
could not destroy man, but by debauching him.
Balaam could not curse Israel, but he could tempt
Israel, Rev. 2. 14. The game therefore which Sa*-
tan had to play, was, to draw our first parents to
sin, and so to separate between them and their God.
Thus the Devil was, from the beginning, a murder
er, and the great mischief-maker. The whole race
of mankind had here, as it were, but one neck, and
at that Satan struck. The adversary and enemy is
that wicked one.
2. It was the Devil in the likeness of a serpent.
Whether it was only the visible shape and appear
ance of a $erpent, as some think those were ofwhich
we read, |Exod. 7. 12, or whether it was a real liv
ing serpent, actuated and possessed, by the Devil, is
not certain; by God's permission it might be either."
The Devil chose to act his part in a serpent, (1.)
Because it is a specious creature, has a spotted dap
pled skin, and then went erect Perhaps it. was a
flying serpent, which seemed to come from on,high
as a messenger from the upper world, one of the Se
raphim; for the fiery serpents were flying, Isa. 14.
39. Many a dangerous temptation comes to us in
gay fine colours that are but skin-deep,, and seems
to come from above; for Satan can seem an angel of
light And, (2.) Because it is a subtle creature;
that is here taken notice of. Many instances are
given of the .subtlety of the serpent, both to do mis-:
chief, and to secure himself in it when it is done.
We are bid to be wise as serpents. But this ser
pent, as actuated by the Devil, no doubt, was more
subtle than any other; for the Devil, though he had
lost the sanctity, retains the sagacity, of an angel,
and is wise to do evil. He knew of more advantage
by maikinguse of the serpent, than we are aware of.
Observe, There is not any thing by which the Devil
serves himself and his own interest more than by
unsanctified subtlety. What Eve thought of this
serpent speaking to her, we are not likely to tell,
when I believe she herself did not know what to
thvikofit. , At first, perhaps, she supposed it might
be i. good angel, and yet, afterward, might suspect

something amiss. It is remarkable that the Genlile
idolaters did many of them worship the Devil in the
shape and form of a serpent; thereby avowing their
adherence to that apostate spirit, and wearing his
colours. II. The person tempted was the woman, now
alone, and at a distance from her husband, but near
the forbidden tree. It was the Devil's subtlety, 1.
To assault the weaker vessel with his temptations;
though perfect in her kind, yet we may suppose hei
inferior to Adam in knowledge, and strengths, and
presence of mind. Some think Eve received the
command, not immediately from God, but at second
hand by her husband, and therefore might the more
easily be persuaded to discredit it. 2. It was his
policy to enter into discourse with her, when she
was alone. Had she kept close to the side out ot
which she was lately taken, she had not been so
much exposed. There are many temptations to
which solitude gives great advantage; but the com
munion of saints contributes much to their strength
and safety. 3. He took advantage by finding her
near the forbidden tree, and, probably, gazing upon
the fruit of it, only to satisfy her curiosity. They
that would not eat the forbidden fruit, must not come
near the forbidden tree. Avoid it, pass not by it,
Prov. 4. 15. 4. Satan tempted Eve, that by her he
might tempt Adam; so he tempted Job by his wife,
and Christ by Peter. It is his policy to send temp-.
tations by unsuspected.hands, and their's that have
most interest in us and influence upon us.
III. The temptation itself, and the artificial man
agement of it. We are often, in scripture, told of
our danger by the temptations, of Satan; his devices,
2 Cor. 2. 11; his depths, Rev. 2. 24; his wiles, Eph.
6. 11. The greatest instances we have of them,
were in his tempting pf the two Adams, here, and
Matth. 4. In this, he prevailed; but in that, he was
baffled. What he spake to them of whom he had
no hold by any corruption in them, he speaks in us
by our own deceitful hearts and their carnal reason
ings, which make his assaults on us less discernible,
but not less dangerous. That which the Devil aim
ed at, was to persuade Eve to eat forbidden fruit;
and, to do this, he took the same method that he
does still. 1. He questions whether it were, a sin or
no, v. 1. 2. He denies that there was any danger in
it, v. 4. 3. He suggests much advantage by it, v.
5. And these aife his common topics.
1. He questions whether it were a sin or no, to
eat of this tree, and whether really the fruit of it
were, forbidden. Yea; hath God said, Ye shall not
eat? The first word intimated something said be
fore, introducing this, and with which it is connect
ed; perhaps some discpurse Eve had with herself,
which Satan took hold of, and grafted this question
upon. ' In the chain of thoughts, one thing strangely
brings in another, and perhaps something bad at last
Observe here, (1.) He does nqt discover his design
at first, but puts a question which seemed innocent;
"I hear a piece of news, pray, is it true; has God
forbidden you to eat of this tree ?", Thus he would
begin a discourse, and dray\r her into; a parley.
Those that would be safe, have need to be suspicious,
and shy of talking with the tempter. (2. ) He quotes
the command fallaciously, as if it were a prohibition,
not only of that tree, but of all; God had said, Of
every tree ye may eat, except one. He, by aggra
vating the exception, endeavours to invalidate the
concession; Hath God said, Ye shall not eat of every
tree? The divine law cannot be reproached, unless
it be first misrepresented. (3. ) He seems to speak
it tauntingly, upbraiding the woman with her shy
ness of meddling with that tree; as if he had said,
" You are so nice and cautious, and so very precise
because God has said, Ye shall not eat" The De
vil, as he is a liar, so he is a scoffer, from the begin

31}

GENESIS, III.

nini,; and the scoffers of the last days are his chil
dren. (4.) That which he aimed at in the first
onset, was, to take off her sense of the obligation of
the command. " Surely, you are mistaken, it can
not be that God should -tie you out from this tree;
ne would not do so unreasonable a thing." See
here, That it is the subtlety of Satan to blemish the
reputation of the divine law, as uncertain, or unrea
sonable, and so to draw people to sin; and that
it i:: therefore our wisdom to keep up a firm belief
of, and a high respect for, the command of God.
Ha i God said, "Ye shall not lie, nor take his name
in ^ ain, nor be drunk, &c.?" " Yes, I am sure he
has, and it is well said, and by his grace I will abide
' y it, whatever the tempter suggests to the con-
Irary." Now, in answer to this question, the woman gives
nim a plain and full account of the law they were
under, v. 2, 3. Where observe, [1.] It was her
weakness to enter into discourse with the serpent:
she might have perceived by his question, that he
had no good design, and should therefore have
smarted back with a Get thee behind me, Satan, thou
a>t an offence to me. But her curiosity, and per
haps her surprise, to hear a serpent speak, led her
into further talk with him. Note, It is a dangerous
thing. to treat with a temptation, which ought at
first to be rejected with disdain and abhorrence.
The garrison that sounds a parley, is not far from
being surrendered. Those that would be kept from
harm, must keep out of harm's way, See Prov. 14.
7. — 19. 27. [2. ] It was her wisdom to take notice
of the liberty God had granted them, in answer to
his sly insinuation, as if God had put them into pa
radise, only to tantalize them with the sight of tair
but forbidden fruits. "Yea," says she, "we may
eat of the fruit of the trees, thanks to our Maker,
we have plenty and variety enough allowed us."
Note, To prevent our being uneasy at the restraints
of religion, it is good often to take a view of the
liberties and comforts of it. [3. ] It was an instance
of her resolution, that she adhered to the command,
and faithfully repeated it, as of unquestionable cer
tainty, " God hath said, I am confident he hath said
it, Ye shall not eat of the fruit of this tree;" and that
which she adds, Neither shall ye touch it, seems to
have been with a good intention, not (as some think)
tacitly to reflect upon the command as too strict,
C Touch not, taste not, handle not,') but to make a
fence about it: " We must not eat, therefore we will
not touch. It is forbidden in the highest degree,
and the authority of the prohibition is sacred to us. "
[4. ] She seems a little to waver about the threaten
ing, and is not so particular and faithful in the repe
tition of that as of the precept. God had said, In
the day thou eatest thereof, thou shalt surely die; all
she makes of that is, Lest ye die. Note, Wavering
faith, and wavering resolutions give great advantage
to the tempter.
2. He denies that there was any danger in it;
though it might be the transgressing of a precept,
yet it would not be the incurring of a penalty, v. 4.
Ye shall not surely die. " Ye shall not dying die,"
so the word is, in direct contradiction to what God
had said. Either, (1.) "It is not certain that ye
shall die," so some. " It is not so sure as ye are
made to believe it is." Thus Satan endeavours to
shake that which he cannot overthrow, and invali
dates the force of divine threatenings by questioning
the certainty of them; and when once it is supposed
possible that there may be falsehood or fallacy in
any word of God, a door is then opened to downright
infidelity. Satan teaches men first to doubt, and
then to deny; he makes sceptics first, and so by de
grees makes them atheists. Or, (2. ) " It is certain
ye shall not die," so others. He avers his contra
diction with the same phrase of assurance that God

hath used in ratifying the threatening. He began
to call the precept in question, v. 1, but finding that
the woman adhered to that, he quitted that battery,
and made his second onset upon the threatening,
where he perceived her to waver; for he is quick to
spy all advantages, and to attack the wall where it
is weakest, Ye shall not surely die. This was a lie*
a downright lie ; for, [1.] It was contrary to the
word of God, which we are sure is true; see 1 John
2. 21, 27. It was such a lie as gave the lie to Goa
himself. [2.] It was contrary to his own know
ledge; when he told them there was no danger in
disobedience and rebellion, he said that which he
knew, by woeful experience, to be false. He had
broken the law of his creation, and had found, to his
cost, that he could not prosper in it; and yet he tells
our first parents they shall not die. He conceals his
own misery, that he might draw them into the like:
thus he still deceives sinners into their own ruin.
He tells them, though they sin they shall not die;
and gains credit rather than God, who tells them,
The wages of sin is death. Now hope of impunity
is a great support to all iniquity, and impenitency in
it: I shall have peace, though I walk in the imagi
nation of my heart, Deut 29. 19.
3. He promises them advantage by it, v. 5. Here
he follows his blow, and it was a blow at the root, a
fatal blow to the tree we are branches of. He not
only would undertake they should be no losers by it,
thus binding himself to save them from harm; but
(if they would be such fools as to venture upon the
security of one that was himself become a bankrupt)
he undertakes they shall be gainers by it, unspeaka
ble gainers. He could not have persuaded them to
run the hazard of ruining themselves, if he had not
suggested to them a great probability of mending
themselves. (1.) He insinuates to them the great improve
ments they would make by eating ofthis fruit And
he suits the temptation to the pure state they were
now in, proposing to them, not any carnal pleasures
or gratifications, but intellectual delights and satisfac
tions. These were the baits with which he cover
ed his hook. [1. ] " Your eyes shall be opened; you
shall have much more of the power and pleasure of
contemplation than now you have; you shall fetch a
larger compass in your intellectual views, and see
further into things than now you do." He speaks
as if now they were but dim-sighted, and short
sighted, in comparison of what they would be then.
[2. ] " You shall be as gods, as Elohim, mighty gods;
not only omniscient, but omnipotent too:" or, "You
shall be as God himself, equal to him, rivals with
him; you shall be sovereigns, and no longer subjects;
self-sufficient,* and no longer depending. " A most
absurd suggestion! As if it were possible for crea
tures of yesterday to be like their Creator that was
from eternity. [3.] " You shall know good and eviL
that is, every thing that is desirable to be known.
To support this part of the temptation, he abuses
the name given to this tree : it was intended to teach
the practical knowledge of good and evil, that is, of
duty and disobedience; and it would prove the ex
perimental knowledge of good and evil, that is, of
nappiness and misery. In these senses, the name
of the tree was a warning to them not to eat of it;
but he perverts the sense of it, and wrests it to their
destruction, as if this tree would give them a specu
lative notional knowledge of the natures, kinds, and
originals, of good and evil. And, [4. ] All this pre
sently; " In the day ye eat thereof, you will find a
sudden and immediate change for the better. " Now
in all these insinuations, he aims to beget in them.
First, Discontent with their present state, as if it
were not so good asf it might be, and should be.
Note, No condition will of itself bring contentment.
unless^the mind be brought to it Adam was not

GENESIS, III.

39

ea»7 , no not in paradise, nor the angels in their first
state, Jude 6. Secondly, Ambition of preferment,
as if they were fit to be gods, Satan had ruined
himself by desiring to be like the Most High, Isa.
14. 12.. 14, and therefore seek to infect our first pa
rents with the same desire, that he might ruin them
too. ,
(2. ) He insinuates to them that God had no good
design upon them, in forbidding them this fruit
"For God doth know how much it will advance
you; and therefore, in envy and ill-will to you, he
hath forbidden it:" as if he durst not let them eat of
that tree, because then they would know their own
strength, and would not continue in an inferior state,
but be able to cope with him; or as if he begrudg
ed them the honour and happiness. which their eat
ing of that tree would prefer them to. Now, [1. ]
This was a great affront to God, and the highest in
dignity that could be done him; a reproach to his
power, as if he feared his creatures; and much more
a reproach to his goodness, as if he hated the work
of his own hands, and would not have those whom
he has made, to be made happy. Shall the best of
men think it strange to be misrepresented and evil
spoken of, when God himself is so ? Satan, as he is
the accuser of the' brethren before God, so he ac
cuses God before the brethren; thus he sows discord, ,
andjs the father of them that do so. [2.] It was a
most dangerous snare to our first parents, as it tend
ed to alienate their affections from God, and so to
withdraw them from their allegiance to him. Thus
still the Devil draws people into his interest by sug
gesting to them hard thoughts of God, and false
hopes of benefit and advantage by sin. Let us there
fore, in opposition to him, always think well of God
as the best good, and think ill of sin as the worst
of evils: thus let us resist the Devil, and he will flee
from us.
6. And when the woman saw that the
tree was good for food, and that it was plea
sant to the eyes, and a tree to be desired to
make one wise, she took of the fruit thereof,
and did eat, and gave also unto her hus
band with her, and he did eat. 7. And the
eyes of them both were opened, and they
knew that they were naked; and they
sewed fig-leaves together, and made them
selves aprons. 8. And-they heard the voice
of the Lord God wafting in the garden in
the cool of the day: and Adam and his
wife hid themselves from the presence of
the Lord God amongst the trees of the
garden. Here we see what Eve's parley with the tempter
ended in; Satan, at length, gains his point, and the
strong hold is taken by his wiles. God tried the
obedience of our first parents by forbidding them
the tree of knowledge, and Satan does,' as it were,
join issue with God, and in that very thing under
takes to seduce them into a transgression; and here
we find how he prevailed, God permitting it for
wise and holy ends.
I. We have here the inducements that moved
them to transgress. The woman being deceived
by the tempter s artful management, was ringleader
in the transgression, 1 Tim. 2. 14. She was first in
the fault; and it was the result of her consideration,
or rather, her inconsideration.
1. She saw ho harm in this tree, more than in
any of the rest It was said of all the rest of the
fruit trees with which the garden of Eden was
planted, that they were pleasant to the sight, and

good for food, ch. 2. 9. Now, in her eye, this was
like all the rest; it seemed as good for food as any
of them, and' she saw nothing in the colour of its
fruit, that threatened death or danger; it was as
pleasant to the sight as any of them, and therefore,
"What hurt could it do to them? Why should
this be forbidden them rather than any of the rest?"
Note, When there is thought to be no more harm
in forbidden fruit than in other fruit, sin lies "at the
door, and Satan soon Carries the day. Nay, per
haps, it seemed to her to be better for food, more
grateful to the taste, and more nourishing to the
body, than any of the rest, and to her eye it was
more pleasant than any. We are often betrayed
into snares by an inordinate desire to have our
senses gratified. Or, if it had nothing in it more
inviting than the rest, yet it was the more coveted,
because it was prohibited. Whether it were so in
her or not, we find that in kis, that is, in our flesh,
in our corrupt nature, there dwells a strange spirit
of contradiction, Nitimur in-vetitum — We desire
what is prohibited.
2. She imagined. more virtue in this tree than in
any of the rest; that it was a tree not onlv not to be
dreaded, hut to be desired to make one wise, and
therein excelling all the rest of the trees. This she
saw, that is, she perceived and understood it by
what the Devil had said to her; and some think that
she saw the serpent eat of that tree, and that he
told her he thereby had gained the faculties of
speech and reason," whence she inferred its power
to make one wise, and was persuaded to think, " If
it made a brute creature rational, why might it not
make' a rational creature divine?" See here how
the desire of unnecessary knowledge, under the
mistaken notion of wisdom, proves hurtful and de
structive to many. Our first parents, who knew so
much, did not know this, that they knew enough
Christ is a Tree to be desired to make one wise,
(Col. 2. 3. 1 Cor. 1. 30.) Let us, by faith, feed
upon him, that we may be wise to salvation. In
the heavenly paradise, the tree of knowledge will
not be a forbidden tree; for there, we shall know as
we are known; let us therefore long tP be there*
and, in the mean time, not exercise ourselves in
things too high, or too deep for us, nor covet to be
wise above what is written.
II. The steps of the transgression; no steps up
ward, but downward toward the pit — steps that
took hold on hell.
1. She saw: she should have, turned away her
eyes from beholding vanity; but she enters into temp
tation, by looking with pleasure on the forbidden
fruit Observe, A great deal of sin comes in at the
eye. At those windows Satan throws in those fiery
darts which pierce and pojson the heart. The eye
affects the heart with-guilt as well as grief. Let us
therefore, with holy Job, make a covenant with our
eyes, not to look on that which we are in danger of
lusting after, Prov. 23. 31. Matth. 5. 28. Let the
fear of God be always to us for a covering of the
eyes, ch. 20. 16.
2. She took: it was her own act and deed. The
Devil did not take it, and put it into her mouth,
whether she would or no; but she herself took it.
Satan may tempt, but he cannot force; may per
suade us to cast ourselves down, but he cannot cast
us down, Matth. 4. 6. Eve's taking was stealing,
like Achan's taking the accursed thing, taking that
which she had no right to. Surely, she took it with
a trembling hand.
3. She did eat: when she looked, perhaps she did
not intend to take, or when she took, not to eat; but
it ended in that Note, The way of sin is down
hill; a man cannot stop himself when he will: the
beginning of it is as the breaking forth of water, to
which it is 'hard to say, " Hitherto thou shalt come

40

GENESIS, III.

and no further:" Therefore it is our wisdom to sup
press the first motions of sin, and to leave it off, be
fore it be meddled with. Obsta principiis — Nip
mischief in the bud.
4. She gave also to her husband with her: it is
probable that ne was not with her when she was
tempted; surely if he had, he would have interposed
to prevent the sin; but he came to her when she
had eaten, and was prevailed with by her to eat
likewise; for it is easier to learn that which is bad,
than to teach that which is good. She gave it to
him, persuading him with the same arguments that
the seipent had used with her, adding this to all
the rest, that she herself had eaten of it, and found
it so far from being deadly, that it was extremely
pleasant and grateful : stolen waters are sweet. She
gave it to him, under colour of kindness; she would
not eat these delicious morsels alone; but really it
was the greatest unkindness she could do him.
Or perhaps she gave it to him, that if it should
prove hurtful, he might share with her in the mi
sery; which indeed looks strangely unkind, and yet
may, without difficulty, be supposed to enter into
the heart of one that had eaten forbidden fruit.
Note, Those that have themselves done ill, are
commonly willing to draw in others to do the same.
As was the Devil, so was Eve, no sooner a sinner
than a tempter.
4. He did eat, overcome by his wife's importu
nity. It is needless to ask, "What would have
been the consequence, if Eve only had transgress
ed?" The wisdom of God, we are sure, would
have decided the difficulty according to equity; but,
alas, the case was not so; Adam also did eat.
" And what great harm if he did?" say the corrupt
and carnal reasonings of a vain mind. What harm?
Why, there was in it disbelief of God's word, to
gether with confidence in the Devil's; discontent with
his present state; pride in his own merits; an ambition
of the honour which comes not from God; envy at
God's perfections; and indulgence of the appetites of
the body. In neglecting the tree of life which he was
allowed to eat of, and eating of the tree of know
ledge which was forbidden, he plainly showed a
contempt of the favours which God had bestowed
on him, and a preference given to those God did not
see fit for him. He would be both his own carver,
and his own master; would have what he pleased,
and do what he pleased: his sin was, in one word,
disobedience, Rom. 5. 19; disobedience to a plain,
easy, and express command, which, probably, he
knew to be a command of trial. He sins against
great knowledge, against many mercies, against
light and love, the clearest light, and the dearest
love, that ever sinner sinned against. He had no
corrupt nature within him to betray him; but had a
freedom of will, not enslaved, and was in his full
strength, not weakened or impaired. He turned
aside quickly. Some think he fell the very day on
which he was made: though I see not how to recon
cile that with God's pronouncing all very good, m
the close of that day : others suppose he fell on the
sabbath-day; the better day, the worse deed: how
ever, it is certain that he kept his integrity but a
very little while; being in honour, he continued not.
But the greatest aggravation of his sin, was, that he
involved all his posterity in sin and ruin by it. God
having told him that his race should replenish the
earth, surely he could not but know that he stood
as a public person, and that his disobedience would
be fatal to all his seed; and if so, it was certainly the
greatest treachery, as well as the greatest cruelty,
that ever was. The human nature being lodged
entirely in our first parents, from henceforward it
could not but be transmitted from them under an
attainder of guilt, a stain of dishonour, and an he
reditary disease of sin and corruption. And can we

say, then, that Adam's sin had but little harm in it?
III. The immediate consequences of the transgres
sion. Shame and fear seized the criminals, ipso
facto — 272 the fact itself; these came into the world
along with sin, and still attend it
1. Shame seized them unseen, v. 7, where ob
serve, (1.) The strong convictions they fell under, in
their own bosoms; The eyes of them both were open
ed. It is not meant of the eyes of the body; those
were opened before, as appears by this, that the
sin came in at them; Jonathan's eyes were enlight
ened by eating forbidden fruit, 1 Sam. 14. 27, that
is, he was refreshed and revived by it; but their's
were not so. Nor is it meant of any advances made
hereby in true knowledge; but the eyes of their
consciences were opened, their hearts smote them
for what they had done. Now, when it was too
late, they saw the folly of eating forbidden fruit
They saw the happiness they had fallen from, and
the misery they were fallen into. They saw a lovini;
God provoked, his grace and favour forfeited, hi's
likeness and image lost, dominion over the creature s
gone. They saw their natures corrupted and de
praved, and felt a disorder in their own spirits
which they had never before- been conscious of.
They saw a law in their members warring against
the law of their minds, and captivating them both
to sin and wrath. They saw, as Balaam, when his
eyes were opened, (Numb. 22. 31.) the angel of the
Lord standing in the way, and his sword drawn in
his hand; and perhaps they saw the serpent that
had abused them, insulting over them. The text
tells us, they saw that they were nqked, that is, [1.]
That they were stripped, deprived of all the hon
ours and joys of their paradise state, and exposed
to all the miseries that might justly be expected
from an angry God; they were disarmed, their
defence was departed from them. [2.] That they
were shamed, for ever shamed, before God and
angels; they saw themselves disrobed of all their
ornaments and ensigns of honour, degraded from
their dignity, and disgraced in the highest degree ,
laid open to the contempt and reproach of heaven,
and earth, and their own consciences. Now, see
here, First, what a dishonour and disquietment sin
is; it makes mischief wherever it is admitted, sets
men against themselves, disturbs their peace, and
destroys all their comforts: sooner or later, it will
have shame, either the shame of true repentance
which ends in glory, or that shame and everlasting
contempt, to which the wicked shall rise at the
great day: sin is a reproach to any people. Se
condly, What a deceiver Satan is; he told our first
parents, when he tempted them, that their eyes
should be opened; and so they were, but not as they
understood it; they were opened, to their shame
and grief, not to their honour or advantage. There
fore, when he speaks fair, believe him not The
most malicious mischievous liars often excuse them
selves with this, that they are only equivocations;
but God will not so excuse them.
(2. ) The sorry shift they made, to palliate these
convictions, and to arm themselves against them;
they sewed, or platted fig-leaves together; and, to
cover, at least, part of their shame from one an
other, they made themselves aprons. See here what
1S commonly the folly of those that have sinned.
[l.J That they are more solicitous to save their
credit before men, than to obtain their pardon from
God; they are backward to confess their sin, and
very desirous to conceal it, as much as may be; 1
have sinned, yet honour me. [2.] That the excuses
men make, to cover and extenuate their sins, are
vain and frivolous; like the aprons of fig-leaves,
they make the matter never the better, but the
worse; the shame, thus hid, becomes the more

GENESIS, 111.

41

shameful : yet thus we are all apt to cover our trans
gressions as Adam, Job 31. 33.
2, Fear seized them immediately upon their eat
ing the forbidden fruit, v. 8. Observe here,
(1.) What was the cause and. occasion of their
fear; they heard the voice of the Lord God walking
in the garden in the cool of the day. It was the ap
proach of the Judge, that put them into a fright:
and yet he came in such a manner, as made it for
midable only to guilty consciences. It is supposed
that he came in a human shape, and that he who
judged the world now, was the same that shall
judge the world at the last day, even that man
whom God has ordained: he appeared to them now,
(it shoidd seem,) in no other similitude than that
in which they had seen him when he put them into
paradise; for he came to convince and humble them,
not to amaze and terrify them. He came into the
garden, not descending immediately from Heaven
in their view, as afterward on mount Sinai, (making
either thick darkness his pavilion, or the flaming
fire his chariot,) but he came into the garden, as
one that was still willing to be familiar with them.
He came walking, not running, not riding upon the
wings of the wind, but walking deliberately, as one
slow to anger; teaching us, when we are ever so
much provoked, not to be hot or hasty, but to speak
and act considerately, and not rashly. He came in
the cool of the day, not in the night, when all fears
are doubly fearful, nor in the heat of the day, for he
came not in the heat of his anger; Fury is ?iot in
him, Isa. 27. 4. Nor did he come suddenly upon
them; but they heard his voice at some distance,
giving them notice of his coming, and, probably, it
was a still small voice, like that in which he came
to inquire after Elijah. Some think they heard him
discoursing with himself concerning the sin of
Adam, and the judgment now to be passed upon
him; perhaps, as he did concerning Israel, Hos. 11.
8, 9. How shall I give thee up? Or rather, they
heard him calling for them, and coming toward
them. (2.) What was the effect and evidence of their
fear; they hid themselves from the presence of the
Lord God: a sad change! Before they had sinned,
if they had heard the voice of the Lord God coming
toward them, they would have run to meet him, and
with a humble joy welcomed his gracious visits; but
now that it was otherwise, God was become a ter
ror to them, and then, no marvel that they were
become a terror to themselves, and full of confu
sion; their own consciences accused them, and set
their sin before them in its colours; their fig-leaves
failed them, and would do them no service; God
was come forth against them as an enemy, and the
whole creation was at war with them; and as yet,
they knew not of any mediator between them and
an angry God, so that nothing remained but a cer
tain fearful looking for of judgment In this fright,
they hid themselves among the bushes; having of
fended, they fled for the same. Knowing them
selves guilty, they durst not stand a trial, but ab
sconded, and fled from justice. See here,
\l. ] The falsehood of the tempter, and the frauds
and the fallacies of his temptations: he promised
them they should be safe, but now they cannot so
much as think themselves so; he said they should
not die, and yet now they are forced to fly for their
lives; he promised them they should be advanced,
but they see themselves abased, never did they
seem so little as now; he promised them they should
be knowing, but they see themselves at a loss, and
know not so much as where to hide themselves; he
promised them they should be as gods, great, and
bold, and daring, but they are as criminals disco
vered, trembling, pale, and anxious to escape: they
would not be subjects, and so they are prisoners,
Vol. i.— F

[2.] The folly of sinners, to think it either possible,
or desirable, to hide themselves from God: can they
conceal themselves from the Father of lights? Ps.
139. 7, &c. Jer. 23. 24. Will they withdraw them
selves from the Fountain of life, who alone can give
help and happiness? Jon. 2. 8. [3.] The fears that
attend sin; all that amazing fear of God's appear
ances, the accusations of conscience, the approaches
of trouble, the assaults of inferior creatures, and
the arrests of death which is common among men,
all these are the effect of sin. Adam and Eve, who
were partners in the sin, were sharers in the shame
and fear that attended it; and though hand joined in
hand, (hands so lately joined in marriage,) yet
could they not animate or fortify one another: mi
serable comforters they were become toeach other!
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 gar
den, and I was afraid, because I was naked ;
and I hid myself.
We have here the arraignment of these desert
ers before the righteous judge of heaven and earth,
who, though he is not tied to observe formalities,
yet proceeds against them with all possible fairness,
that he may be justified when he speaks. Observe
here, 1, The startling question with which God pur
sued Adam, and arrested him, Where art thou?
Not as if God did not know where he was;
but thus he would enter the process against him.
"Come, where is this foolish man?" Some make
it a bemoaning question, " Poor Adam, what is be
come of thee?" "Alas for thee."' (so some read
it,) " How art thou fallen, Lucifer, son of the morn
ing! Thou that wast my friend and favourite,
whom I have done so much for, and would have
done so much more for; hast thou now forsaken me,
and ruined thyself? Is it come to this?" It is rather
an upbraiding question, in order to his conviction
and humiliation. Where art thou? Not, In what
place, but, In what condition? "Is this all thcu
hast gotten by eating forbidden fruit? Thou that
wouldest vie with me, dost thou now fly from me?"
Note, (1. ) Those who by sin have gone astray from
God, should seriously consider""' where they are;
they are afar off from all good, in the midst of their
enemies, in bondage to Satan, and in the high road
to utter ruin. This inquiry after Adam may be
looked upon as a gracious pursuit in kindness to
him, and in order to his recovery. If God had not
called to him, to reclaim him, his condition had been
as desperate as that of fallen angels; this lost sheep
had wandered endlessly, if the good shepherd had
not sought after him, to bring him back, and in
order to that, reminded him where he was, where
he should not be, and where he could not be, either
happy or easy. Note, (2.) If sinners will but con
sider where they are, they will not rest till they re
turn to God.
2. The trembling answer which Adam gave to
this question, v. 10, I heard thy voice in the garden,
and I was afraid: he does not own his guilt, and
yet in effect confesses it, by owning his shame and
fear; but it is the common fault and folly of those
that have done an ill thing, when they are ques
tioned about it, to acknowledge no more than what
is so manifest that they cannot deny it. Adam was
afraid, because he was naked; not only unarmed,
and therefore afraid to contend with God, but un
clothed, and therefore afraid so much as to appear
before him. We have reason to be afraid of ap
proaching to God, if we be not clothed and fenced
with the righteousness of Christ; for nothing but
that, will be armour of proof, and cover the shame

42

GENESIS, III

of our nakedness. Let us therefore put on the Lord
Jesus Christ, and then draw near with humble
boldness. 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 be with
me, she gave me of the tree, and I did eat.
13. And the Lord God said unto the wo
man, What is this that thou hast done?
And the woman said, The serpent beguiled
me, and I did eat.
We have here the offenders found guilty by their
own confession, and yet endeavouring to excuse and
extenuate their fault; they could not confess and
justify what they had done, but they confess and
palliate it. Observe,
I. How their confession was extorted from them :
God put it to the man, v. 11, Who told thee that
thou wast naked? "How earnest thou to be sensi
ble of thy nakedness as thy shame?" Hast thou
eaten of the forbidden tree? Note, Though God
knows all our sins, yet he will know them from us,
and requires from us an ingenuous confession of
them; not that he may be informed, but that we
may be humbled. In this examination, God reminds
him of the command he had given him: "I com
manded thee not to eat of it, I thy Maker, I thy Mas
ter, I thy Benefactor; I commanded thee to the con
trary." Sin appears most plain, and most sinful, in
the glass of the commandment, therefore God here
sets it before Adam ; and in it we should see our faces.
The question put to the woman, was, v. 13, What
is this that thou hast done? "Wilt thou also own
thy fault, and make confession of it? And wilt
thou see what an evil thing it was?" Note, It con
cerns those who have eaten forbidden fruit them
selves, and especially those who have enticed others
to it likewise, seriously to consider what they have
done. In eating forbidden fruit, we have offended
a great and gracious God, broken a just and righte
ous law, violated a sacred and most solemn cove
nant, and wronged our own precious souls by
forfeiting God's favour, and exposing ourselves to
his wrath and curse: in enticing others to it, we do
the Devil's work, make ourselves guilty of other
men's sins, and accessary to their ruin. What is
this that we have done?
II. How their crime was extenuated by them in
their confession. It was to no purpose to plead not
guilty; the show of their countenances testified
against them, therefore they become their own ac
cusers. I did eat, says the man, "And so did I,"
says the woman: for when God judges, he will over
come : but these do not look like penitent confes
sions; for instead of aggravating the sin, and taking
shame to themselves, they excuse the sin, and lay
the shame and blame on others.
1. Adam lays all the blame upon his wife. "She
gave me of the tree, and pressed me to eat it, which
I did, only to oblige her; a frivolous excuse. He
ought to have taught her, not to have been taught
by her; and it was no hard matter to determine
which of the two he must be ruled by, his God or
his wife. Learn hence, never to be brought to sin
by that which will not bring us off in the judgment:
' let not that bear us up in the commission, which
will not bear us out in the trial: let us therefore
never be overcome by importunity to act against
our consciences, nor ever displease God, to please
the best friend we have in the world. But this is
: not the worst of it; he not only lays the blame upon

n.s wife, but expresses it so as tacitly to reflect on
God himself: " It is the woman which thou gavest
me, and gavest to be with me as my companion, my
guide, and my acquaintance; she gave me of the tree,
else I had not eaten of it. " Thus he insinuates that
God was accessary to his sin: • he gave him the wo
man, and she gave him the fruit; so that he seemed
to have it but at one remove from God's own hand.
Note, There is a strange proneness in those that are
tempted, to say they are tempted of God; as if our
abusing of God's gifts would excuse our violation of
God's laws. God gives us riches, honours, and re
lations, that we may serve him cheerfully in the
enjoyment of them; but if we take occasion from
them to sin against him, instead of blaming Provi
dence for putting us into such a condition, we must
blame ourselves for perverting the gracious designs
of Providence therein.
2. Eve lays all the blame upon the serpent; The
serpent beguiled me. Sin is a brat that nobody is
willing to own; a sign that it is a scandalous thing.
Those that are willing enough to take the pleasure
and profit of sin, are backward enough to take the
blame and shame of it. "The serpent, that subtle
creature of thy making, which thou didst permit to
come into paradise to us, he beguiled me, or, made
me to err; for our sins are our errors. Learn hence,
(1.) That Satan's temptations are all beguilings, his
arguments are all fallacies, his allurements are all
cheats; when he speaks fair, believe him not Sin
deceives us, and, by deceiving, cheats us. It is by
the deceitfulness of sin, that the heart is hardened;
see Rom. 7. 11. Heb. 3. 13. (2.) That though Sa
tan's subtlety drew us into sin, yet it will not justify
us in sin: though he is the tempter, we are the sin
ners; and indeed it is our own lust that draws us
aside and entices us, Jam. 1. 14. Let it not there
fore lessen our sorrow and humiliation for sin, that -
we are beguiled into it; but rather let it increase
our self-indignation, that we should suffer ourselves
to be beguiled by a known cheat and a sworn ene
my. Well, this is all the prisoners at the bar have
to say, why sentence should not be passed, and exe
cution awarded, according to law; and this all is
next to nothing, in some respects, worse than no
thing. ,
1 4. And the Lord God said unto the ser
pent, Because thou hast done this, thou art
cursed above all cattle, and above every
beast of the field ; upon thy belly shalt thou
go, and dust shalt thou eat, all the days of
thy life. 15. And I will put enmity be
tween thee and the woman, and between
thy seed and her seed ; it shall bruise thy
head, and thou shalt bruise his heel.
The prisoners being found guilty by their own
confession, beside the personal and infallible
knowledge of the Judge, and nothing material
being offered in arrest of judgment, God imme
diately proceeds to pass sentence; and, in these
verses, he begins (where the sin began) with the
serpent. God did not examine the serpent, nor
ask him what he had done, or why he did it; but
immediately sentenced him, 1. Because he was al
ready convicted of rebellion against God, and his
malice and wickedness were notorious, not found
by secret search, but openly avowed and declared
as bodom s. 2. Because he was to be for ever ex
cluded from all hope of pardon; and why should
any thing be said to convince and humble him, who
was to find no place for repentance? His wound
was not searched, because it was not to be cured.
Some think the condition of the fallen angels was

GENESIS, III.

43

not declared desperate and helpless, until now that
they had seduced man into the rebellion.
The sentence passed upon the tempter may be
considered, „
'I. As lighting upon the serpent, the brute-crea
ture 'which Satan made use of, which was, as the
rest, made for the service of man, but was now
abused to his hurt; therefore, to testify a displeasure
against sin, and ajealousy for the injured honour of
Adam and Eve, God fastens a curse and reproach
upon the serpent, and makes it to groan, being
burthened, 2 Cor. 5. 4. The Devil's instruments
must share in the Devil's punishments; thus the
bodies of the wicked, though only instruments of
unrighteousness, shall partake of everlasting tor
ments with the soul, the principal agent Even the
ox that killed a man, must be stoned, Exod. 21. 28,
29. See here, how God hates sin, and especially
how much displeased he is with those that entice
others into sin: it is a perpetual brand upon Jerobo
am's name, that he made Israel to sin. Now,
1. ' The serpent is here laid under the curse of
God; Thou art cursed above all cattle; even the
creeping things, when God made them, were bless
ed of him, ch. 1. 22, but sin turned the blessing into
a curse. The serpent was more subtle than any
beast of the field, v. 1, and here, cursed above every
beast in the field: unsanctified subtlety often proves
a great curse to a man; and the more crafty-men
are to do evil, the more mischief they do, and, con
sequently, they shall receive the greater damna
tion. Subtle tempters are the most accursed crea
tures under the sun.
2. He is here laid under man's reproach and en
mity. (1.) He is to be for ever looked upon as a
vile and despicable creature, and a proper object of
scorn and contempt; " Upon thy belly thou shaltgo,
no longer upon feet, or half erect, but thou shalt
crawl along, thy belly cleaving to the earth;" an
expression of a very abject miserable condition,
Ps. 44. 25; "and thou shalt not avoid eating dust
with thy meat." His crime was, that he tempted
Eve to eat that which she should not; his punish
ment was, that he was necessitated to eat that
which he would not. Dust thou shalt eat; denoting
not only a base and despicable condition, but a mean
and pitiful spirit: it is said of those whose courage
is departed from them, that they lick the dust like a
serpent, Mic. 7. 17. How sad it is, that the ser
pent's curse should be the covetous worldling's
choice, whose character it is, that they pant after
the dust of the earth'. Amos 2. 7. These choose
their own delusions, and so shall their doom be. (2. )
He is to be for ever looked upon as a venomous
noxious creature, and a proper object of hatred and
detestation: I will put enmity between thee and the
woman. The inferior creatures being made for
man, it was a curse upon any of them, to be turned
against man, and man against them; and this is
part of the serpent's curse. The serpent is hurtful
to man, and often bruises his heel, because it can
(•each no higher; nay notice is taken of his biting
the horses' heels, ch. 49. 17. But man is victori
ous over the serpent, and bruises his head, that is,
^ives him a mortal wound, aiming to destroy the
whole generation of vipers. It is the effect of this
Mirse upon the serpent, that though that creature
s subtle and very dangerous, yet it prevails not, (as
it would if God gave it commission,) to the destruc
tion of mankind; but this fear of serpents is much
reduced by that promise of God to his people, Ps.
91. 13, Thou shalt tread upon the lion and the
adder, and that of Christ to his disciples, Mark 16.
18, They shall take up serpents; witness Paul, who
was unhurt by the. viper that fastened upon his hand.
Observe here, that the serpent and the woman had
just now been very familiar and friendly in discourse I

about the forbidden fruit, and a wonderful agree
ment there was between them; but here they are
irreconcilably set at variance. Note, Sinful friend
ships justly end in mortal feuds: those that unite in
wickedness, will not unite long.
II. This sentence may be considered as levelled
at the Devil, who only made use of the serpent, as
his vehicle in this appearance, but was himself the
principal agent. He that spoke through the ser
pent's mouth, is here struck at through the ser
pent's side, and is principally intended in the sen
tence, which, like the pillar of cloud and fire, has a
dark side toward the Devil, and a bright side to
ward our first parents and their seed. Great things
are contained in these words.
1. A perpetual reproach is here fastened upon
that great enemy both to God and man. Under
the cover of the serpent, he is here sentenced to be,
(1.) Degraded and accursed of God. It is sup
posed that pride was the sin that turned angels into
devils, which is here justly punished by a great va
riety of mortifications couched under the mean cir
cumstances of a serpent crawling on his belly, and
licking the dust. How art thou fallen, O Lucifer!
He that would be above God, and would head a re
bellion against him, is justly exposed here to con
tempt, and lies to be trodden on; a man's pride will
bring him low, and Gpd will humble those that will
not humble themselves. (2. ) Detested and abhorred
of all mankind; even those that are really seduced
into his interest, yet profess a hatred and abhor
rence of him; and all that are born of God, make
it their constant care to keep themselves, that that
wicked one touch them not, 1 John 5. 18. He is
here condemned to a state of war and irreconcilable
enmity. (3.) Destroyed and ruined, at last, by the
great Redeemer, signified by the breaking of his
head; his subtle politics shall be all baffled, his
usurped power shall be entirely crushed, and he
shall be for ever a captive to the injured honour of
the divine sovereignty: by being told of this now,
he was tormented before the time.
2. A perpetual quarrel is here commenced be
tween the kingdom of God, and the kingdom of the
Devil among men; war is proclaimed between the
Seed of the woman and the seed of the serpent.
That war in Heaven between Michael and the Dra
gon began now, Rev. 12. 7. It is the fruit of this
enmity, (1.) That there is a continual conflict be
tween grace and corruption in the hearts of God's
people: Satan, by their corruptions, assaults them,
buffets them, sifts them, and seeks to devour them;
they, by the exercise of their graces, resist him,'
wrestle with him, quench his fiery darts, force him
to flee from them. Heaven and hell can never be
reconciled, nor light and darkness; no more can Sa
tan and a sanctified soul, for these are contrary the
one to the other. (2. ) That there is likewise a con
tinual struggle between the wicked and the godly in
this world. They that love God, account those their
enemies, that hate him, Ps. 139. 21, 22. And all the
rage and malice of persecutors against the'pedple
of God, are the fruit of this enmity, which will con
tinue while there is a godly man on this side heaven
and a wicked man on this side hell; Marvel not
therefore, if the world hate you, 1 John 3. 13.
3. A gracious promise is here made of Christ, as
the Deliverer of fallen man from the power of
Satan; though it was expressed to the serpent, yet
it was expressed in the hearing of our first parents,
who, doubtless, took the hints of grace here given
them, and saw a door of hope opened to them; else,
the following sentence upon themselves would have
overwhelmed them. Here was the dawning of the
gospel-day: no sooner was the wound given, than
the remedy was provided and revealed; here in
the head of the book, as the word is, (Heb, 10 V )

44

GENESIS, III.

in the beginning of the Bible, it Is written of Christ,
that he should do the will of God. By faith in this
promise, we have reason to think, our first parents,
and the patriarchs before the flood, were justified
and saved; and to this promise, and the benefit of
it, instantly serving God day and night, they hoped
to come. Notice is here given them of three thmgs
concerning Christ.
(1.) His incarnation; that he should be the Seed
of the woman, the Seed of that woman; therefore
his genealogy, Luke 3, goes so high as to show him
to be the son of Adam, but God does the woman
the honour to call him rather her seed, because she
it was whom the Devil had beguiled, and on whom
Adam had laid the blame; herein God magnifies
his grace, in that though the woman was first in
the transgression, yet she shall be saved by child-
bearing, (as some read it,) that is, by the promised
Seed which shall descend from her, 1 Tim. 2. 15.
He was likewise to be the seed of a woman only, a
virgin; that he might not be tainted with the cor
ruption of our nature; he was sent forth, made of a
woman, Gal. 4. 4, that this promise might be ful
filled. It speaks great encouragement to sinners,
that their Saviour ;> the Seed of the woman, bone
of our bone, Heb. 2. 11. 14. Man is therefore sin
ful and unclean, because he is born of a woman,
(Job 25. 4.) and therefore his days are full of trou
ble, Job 14. 1. But the Seed of the woman was
made sin and a curse for us, so saving us from both.
(2.) His sufferings and death; pointed at in Satan's
bruising his heel, that is, his human nature. Satan
tempted Christ in the wilderness, to draw him into
sin; and some think it was Satan that terrified
Christ in his agony, to have driven him to despair.
It was the Devil that put it into the heart of Judas
to betray Christ, of Peter to deny him, of the chief
priests to prosecute him, of the false witnesses to
accuse him, and of Pilate to condemn him; aiming
in all this, by destroying the Saviour, to ruin the
salvation; but, on the contrary, it was by death that
Christ destroyed him that had the power of death,
Heb. 2. 14. Christ's heel was bruised, when his
feet were pierced and nailed to the cross, and
Christ's sufferings are continued in the sufferings
of the saints for his name. The Devil tempts them,
casts them into prison, persecutes and slays them;
and so bruises the heel of Christ, who is afflicted
in their afflictions. But while the heel is bruised
on earth, it is well that the Head is safe in heaven.
(3. ) His victory over Satan thereby. Satan had
now trampled upon the woman, aud insulted over
her; but the Seed of the woman should be raised up
in the fulness of time to avenge her quarrel, and to
trample upon him, to spoil him, to lead him cap
tive, and to triumph over him, Col. 2. 15. He
shall bruise his head, that is, he shall destroy all his
politics and his powers, and give a total overthrow
to his kingdom and interest. Christ baffled Satan's
temptations, rescued souls out of his hands, cast
him out of the bodies of people, dispossessed the
strong man armed, and divided the spoil; by his
death, he gave a fatal and incurable blow to the
Devil's kingdom, a wound to the head of this
beast, that can never be healed. As his gospel gets
ground, Satan falls, Luke 10. 18, and is bound,
Rev. 20. 2. By his grace, he treads Satan under
his people's feet, Rom. 16. 20, and will shortly cast
him into the lake of fire, Rev. 20. 10. And the
Devil's perpetual overthrow will be the complete
and everlasting joy and glory of the chosen rem
nant 16. Unto the woman he said, I will
greatly multiply thy sorrow, and thy con
ception; in sorrow thou shalt bring forth

children ; and thy desire shall be to thy
husband, and he shall rule over thee.
We have here the sentence passed upon the wo
man for her sin: two things she is condemned to, a
state of sorrow, and a state of subjection; proper
punishments of a sin in which she had gratified her
pleasure and her pride.
1. She is here put into a state of sorrow; one
particular of which only is specified, that, in bring
ing forth children; but it includes all those impres
sions of grief and fear which the mind of that
tender sex is most apt to receive, and all the com
mon calamities which they are liable to. Note, Sin
brought sorrow into the world; that was it that
made the world a vale of tears, brought showers
of trouble upon our heads, and opened springs of
sorrows in our hearts, and so deluged the world:
had we known no guilt, we should have known no
grief. The pains of child-bearing, which are great
to a proverb, a scripture-proverb, are the effect of
sin; every pang and every groan of the travailing
woman, speak aloud the fatal consequences of sin:
this comes of eating forbidden fruit Observe, 1.
The sorrows are here said to be multiplied, greatly
multiplied; all the sorrows of this present time are
so; many are the calamities which human life is
liable to, of various kinds, and often repeated, the
clouds returning after the rain; no marvel that our
sorrows are multiplied, when our sins are; both are
innumerable evils. The sorrows of child-bearing
are multiplied; for they include, not only the tra
vailing throes, but the indispositions before, (it is
sorrow from the conception,) and the nursing toils
and vexations after;" and after all, if the children
prove wicked and foolish, they are, more than ever,
the heaviness of her that bare them. Thus are the
sorrows multiplied; as one grief is over, another suc
ceeds in this world. 2. It is God that multiplies
our sorrows; / will do it. God, as a righteous
Judge, does it, which ought to silence us under all
our sorrows; as many as they are, we have deserved
them all, and more; nay, God, as a tender Father,
does it for our necessary correction, that we may be
humbled for sin, and weaned from the world by all
our sorrows; and the good we get by them, with the
comfort we have under them, will abundantly ba
lance all our sorrows, how greatly soever they are
multiplied. II. She is here put into a state of subjection; the
whole sex, which, by creation, was equal with
man, is, for sin, made inferior, and forbidden to
usurp authority, 1 Tim. 2. 11, 12. The wife par
ticularly is hereby put under the dominion of her
husband, and is not sui juris — at her own disposal;
of which see an instance in that law, Numb. 30. 6. .
8, where the husband is empowered, if he please,
to disannul the vows made by the wife. This sen
tence amounts only to that command, Wives, be in
subjection to your own husbands; but the entrance
of sin has made that duty a punishment, which
otherwise it would not have been. If man had not
sinned, he would always have ruled with wisdom
and love; and if the woman had not sinned, she
would always have obeyed with humility and meek
ness, and then the dominion had been no grievance:
but our own sin and folly make our yoke heavy. If
Eve had not eaten forbidden fruit herself, and
tempted her husband to it, she had never com
plained of her subjection; therefore it ought never
to be complained of, though harsh; but sin must be
complained of, that made it so. Those wives, who
not only despise and disobey their husbands, but
domineer over them, do not consider that they not
only violate a divine law, but thwart a divine sen
tence. Lastly, Observe here, how mercy is mixed with

GENESIS, 111.

45

wrath in this sentence; the woman shall have sor
row, but it shall be in bringing forth children, and
the sorrow shall be forgotten for joy that a child is
born, John 16. 21. She shall be subject, but it
shall be to her own husband that loves her, not
to a stranger, or an enemy: the sentence was
not a curse, to bring her to ruin, but a chastise
ment, to bring her to repentance. It was well that
enmity was not put between the man and the wo
man, as there was between the serpent and the
woman. 17. And unto Adam he said, Because
thou hast hearkened unto the voice of thy
wife, and hast eaten of the tree, of which I
commanded thee, saying, Thou shalt not
eat 'of it : cursed is the ground for thy sake ;
in sorrow shalt thou eat of it all the days
of thy life. 1 8. 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 dust thou art, and unto dust
shalt thou return.
We have here the sentence passed upon Adam,
which is prefaced with a recital of his crime, v.
17, Because thou hast hearkened to the voice of thy
wife. He excused the fault, by laying it on his
wife, She gave it me: but God does not admit the
excuse; she could but tempt him, she could not
force him; though it was her fault to persuade him
to eat it, it was his fault to hearken to her. Thus
men's frivolous pleas will, in the day of God's judg
ment, not only be over-ruled, but turned against
them, and ma"de the grounds of their sentence, Out
of thine own mouth will I judge thee. God put
marks of his displeasure on Adam in three instances.
I. His habitation is, by this sentence, cursed;
Cursed is the ground for thy sake; and the effect
of that curse is, Thorns and thistles shall it bring
forth unto thee. It is here intimated that his habi
tation should be changed; he should no longer dwell
in a distinguished, blessed, paradise, but should be
removed to common ground, and that, cursed,
The ground, or earth, is here put for the whole
visible creation, which, by the sin of man, is made
subject to vanity, the several parts of it being not so
serviceable to man's comfort and happiness, as they
were designed to be when they were made, and
would have been if he had not sinned. God gave
the earth to the children of men, designing it to be
a comfortable dwelling to them; but sin has altered
the property of it, it is now cursed for man's sin;
that is, it is a dishonourable habitation, it bespeaks
man mean, that his foundation is in the dust; it is a
dry and barren habitation, its spontaneous produc
tions are now weeds and briars, something nauseous
or noxious; what good fruits it produces, must be
extorted from it by the ingenuity and industry of
man. Fruitfulness was its blessing, for man's ser
vice, ch. 1. 11. 29; and now barrenness was its
curse, for man's punishment. It is not what it was
in the day it was created. Sin turned a fruitful
land into barrenness; and man, being become as the
wild ass's colt, has the wild ass's lot, Job 39. 6; the
wilderness for his habitation, and the barren land
his dwelling, Ps. 68. 6. Had not this, curse been, in
lart, removed, for aught I know, the earth had
een for ever barren, and had never produced any
thing but thorns and thistles. The ground is
cursed, that is, doomed to destruction, at the end
of time, when the earth, and all the works that
are therein, shall be burnt up for the sin of man,

b<

the measure of whose iniquity will then be full,
2 Pet. 3. 7, 10. But observe a mixture of mercy in
this sentence; 1. Adam is not himself cursed, as the
serpent was, v. 14, but only the ground for his
sake. God had blessings in him, even the holy
seed; Destroy it not, for that blessing is in it, Isa.
65. 8. And he had blessings in store for him;
therefore he is not directly and immediately cursed,
but, as it were, at second hand. 2. He is yet above
ground; the earth does not open, and swallow him
up, only it is not what it was: as he continues alive,
notwithstanding his degeneracy from his primitive
purity and rectitude, so the earth continues to be his
habitation, notwithstanding its degeneracy from its
primitive beauty and fruitfulness. 3. This curse
upon the earth, which cut off all expectations of a
happiness in things below, might direct and quicken
him to look for bliss and satisfaction only in things
above. II. His employments and enjoyments are all im-
bittered to him.
1. His business shall from henceforth become a
toil to him, and he shall go on with it in the sweat
of his face, v. 19. His business, before he sinned,
was a constant pleasure to him: the garden was
then dressed without any uneasy labour, and kept
without any uneasy care; but now, his labour shall
be a weariness, and shall waste his body; his care
shall be a torment, and shall afflict his mind. The
curse upon the ground, which made it barren, and
produce thorns and thistles, made his employment
about it much more difficult and toilsome. If Adam
had not sinned, he had not sweat. Observe here,
(1.) That labour is our duty, which we must faith
fully perform: we are bound to work, not as crea
tures only, but as criminals; it is part of ,our
sentence, which idleness daringly defies. (2. ) That
uneasiness and weariness with labour are our just
punishment, which we must patiently submit to,
and not complain of, since they are less than our
iniquity deserves. Let not us, by inordinate care
and labour, make our punishment heavier than God
has made it; but rather, study to lighten our bur
then, and wipe off our sweat, by observing Provi
dence in all, and expecting rest shortly.
2. His food shall from henceforth become (in
comparison with what it had been) unpleasant to
him. (1.) The matter of his food is changed: he
must now eat the herb of the field, and must no
longer be feasted with the delicacies of the garden
of Eden: having by sin made himself likethe beasts
that perish, he is justly turned to be a fellow-cbm-
moner with them, and to eat grass as oxen, till he
know that the heavens do rule. (2.) There is
a change in the manner of his eating it; in sorrow,
(v. 17.) and in the sweat of his face, (v. 19.) he
must eat of it Adam could not but eat in sorrow all
the days of his life, remembering the forbidden
fruit he had eaten, and the guilt and shame he had
contracted by it. Observe [1. ] That human life is
exposed to many miseries and calamities, which
very much imbitter the poor remains of its pleasure
and delights: some never eat with pleasure, (Job
21. 25.) through sickness or melancholy ; all, even
the best, have cause to eat with, sorrow for sin; and
all, even the happiest in this world, have some
allays to their joy: troops of diseases, disasters, and
deaths, in various shapes, entered the world with
sin, and still ravage it. [2.] That the righteous
ness of God is to be acknowledged in all the sad
consequences of sin; Wherefore then should a livintr
man complain? Yet, in this part of the sentence,
there is also a mixture of mercy; he shall sweat,
but his toil shall make his rest the more welcome
when he returns to his earth, as to his bed; he shall
grieve, but he shall not starve; he shall have sor
row, but in that sorrow he shall eat Dread, which

46

GENESIS, HI.

Shall strengthen his heart under his sorrows. He
is not sentenced to eat dust as the serpent, only to
eat the herb of the field.
3. His life also is but short; considering how full
of trouble his days are, it is in favour to him, that
they are few; yet death being dreadful to nature,
(yea, though life be unpleasant,) that concludes the
sentence. "Thou shalt return to the ground out
of which thou wast taken; thy body, that part of
thee which was taken out of the ground, shall re
turn to it again: for dust thou art. That points to,
(1.) The first original of his body; it was made of
the dust, nay, it was made dust, and was still so; so
that there needed no more than to recall the grant
of immortality, and to withdraw the power which
was put forth to support it, and then he would, of
course, return to dust. Or, (2.) To the present
corruption and degeneracy of his mind; Dust thou
art, that is, "Thy precious soul is now lost and
buried in the dust of the body, and the mire of the
flesh; it was made spiritual and heavenly, but it is
become carnal and earthy. " His doom is therefore
read; " To dust thou shalt return. Thy body shall
be forsaken by thy soul, and become itself a lump
of dust; and then it shall be lodged in the grave, the
proper place for it, and mingle itself with the dust
of the earth," our dust, Ps. 104. 29, Earth to earth,
dust to dust. Observe here, [1. ] That man is a
mean frail creature, little as dust, the small dust of
the balance; light as dust, altogether lighter than
vanity; weak as dust, and of no consistency, our
strength not the strength of stones; he that made
us, considers it, and remembers that we are dust,
Ps. 103. 14. Man is indeed the chief part of the
dust of the world, Prov. 8. 26, but still he is dust.
[2.] That he is a mortal dying creature, and
hastening to the grave. Dust may be raised, for a
time, into a little cloud, and may seem considerable
while it is held up by the wind that raised it; but
when the force of that is spent, it falls again, and
returns to the earth out of which it was raised; such
a thing is man; a great man is but a great mass of
dust, and must return to his earth. [3.] That sin
brought death into the world; if Adam had not sin
ned, he had not died, Rom. 5. 12. God intrusted
Adam with a spark of immortality, which he, by a
patient continuance in well-doing, might have blown
up into an everlasting flame; but he foolishly blew
it out by wilful sin: and now death is the wages of
sin, and sin the sting of death.
We must not go off from this sentence upon our
. first parents, which we are all so nearly concerned
in, and feel from, to this day, till we have consider
ed two things.
First, How fitly the sad consequences of sin upon
the soul of Adam and his sensual race, were repre
sented and figured out by this sentence, and per
haps were more intended in it than we are aware
of. Though that misery only is mentioned, which
affected the body, yet that was a pattern of spiritual
miseries, the curse that entered into the soul. 1.
The pains of a woman in travail represent the ter
rors and pangs of a guilty conscience, awakened to
a sense of sin; from the conception of lust, these
sorrows are greatly multiplied, and, sooner or later,
will come upon the sinner like pain upon a woman
in travail, which cannot be avoided. 2. The state
of subjection which the woman was reduced to, re
presents that loss of spiritual liberty and freedom
of will, which is the effect of sin. The dominion
of sin in the soul is compared to that of a husband,
Rom. 7. 1. .5; the sinner's desire is towards it, for
he is fond of his slavery, and it rules over him. 3.
The curse of barrenness which was brought upon
the earth, and its produce of briers and thorns, are
a fit representation of the barrenness of a corrupt
and sinful soul in that which is good, and its fruit

fulness in evil. It is all grown over with thorns,
and nettles cover the face of it; and therefore it is
nigh unto cursing, Heb. 6. 8. 4. The toil and
sweat bespeak the difficulty which, through the in
firmity of the flesh, man labours under, in the ser
vice of God, and the work of religion; so hard is it
now become to enter into the kingdom of heaven.
5. The imbittering of his food to him bespeaks the
soul's want of the comfort of God's favour, which
is life, and the bread of life. 6. The soul, like the
body, returns to the dust of this world, its tendency
is that way; it has an earthy taint, John 3. 31.
Secondly, How admirably the satisfaction our
Lord Jesus made by his death and sufferings, an
swered to the sentence here passed upon our first
parents! 1. Did travailingpains come in with sin?
We read of the travail of Christ's soul, Isa. 53, 11,
and the pains of death he was held by, are called
iihtti, Acts, 2. 24, the pains of a woman in travail.
2. Did subjection come in with sin? Christ was
made under the law, Gal. 4. 4. 3. Did the curse
come in with sin? Christ was made a curse for us,
died a cursed death, Gal. 3. 13. 4. Did thorns
come in with sin? He was crowned with thorns
for us. 5. Did sweat come in with sin? He sweat
for us, as it had been great drops of blood. 6. Did
sorrow come in with sin? He was a man of sorrows,
his soul was, in his agony, exceeding sorrowful. 7
Did death come in with sin? He became obedient
unto death. Thus is the plaster as wide as the
wound; blessed be God for Jesus Christ!
20. And Adam called his wife's name
Eve ; because she was the mother of all
living. God having named the man, and called him
Adam, which signifies red earth; Adam, in further
token of dominion, named the woman, and called
her Eve, that is, life. . Adam bears the name of the
dying body, Eve of the living soul. The reason of
the name is here given, some think, by Moses the
historian, others, by Adam himself, because she
was, that is, was to be, the mother of all living.
He had before called her Ishah, woman, as a wife:
here he calls her Evah, life, as a mother. Now, 1.
If this was done by divine direction, it was an in
stance of God's favour, and, like the new naming;
of Abraham and Sarah, it was a seal of the cove •
nant, and an assurance to them, that, notwithstand
ing their sin and his displeasure against them for it,
he had not reversed that blessing wherewith he had
blessed them, Be fruitful and multiply; it was like
wise a confirmation of the promise now made, that
the Seed of the woman, of this woman, should break
the serpent's head. 2. If Adam did it of himself,
it was an instance of his faith in the word of God:
doubtless it was not done, as some have suspected,
in contempt or defiance of the curse, but rather in
a humble confidence and dependence upon the
blessing; (1.) The blessing of a reprieve, admiring
the patience of God, and that he should spare such
sinners to be the parents of all living, and that he
did not immediately shut up those fountains of the
human life and nature, because they could send
forth no other than polluted, poisoned, streams;
(2.) The blessing of a Redeemer, the promised
Seed, to whom Adam had an eye, in calling his
wife Eve, life; for he should be the life of all the
living, and in him all the families of the earth should
be blessed, in hope of which he thus triumphs.
21. Unto Adam also, and to his wife, did
the Lord God make coats of skins, and
clothed them.
We have here a further instance of God's ca»e
concerning our first parents, notwithstanding thr i

GENESIS, III.

47

sin. Though he correct his disobedient children,
and put them under the marks of his displeasure,
yet he does not disinherit them, but, like a tender
father, provides the herb of the field for their food,
and coats of skins for their clothing; thus the father
provided for the returning prodigal, Luke 15. 22,
23. If the Lord had been pleased to kill them, he
would not have done this for them. Observe, 1.
That clothes came in with sin; we had had no oc
casion for them, either for defence or decency, if"
sin had not made us naked, to our shame. Little
reason therefore we have to be proud of our clothes,
which are but the badges of our poverty and infa
my. 2. That when God made clothes for our first
parents, he made them warm and strong, but coarse
and very plain, not robes of scarlet, biit coats of
skin. Their clothes were made, not of silk and
satin, but plain skins, not trimmed, nor embroider
ed, none of the ornaments which the daughters of
Zion afterwards invented, and prided themselves
in. Let the poor that are meanly clad, learn hence
not to complain; having food and a covering, let
them be content; they are as well done to, as Adam
and Eve were: and let the rich that are finely clad,
learn hence not to make the putting on of apparel
their adorning, 1 Pet. 3. 3. 3. That God is to be
acknowledged with thankfulness, not only in giving
us food, but in giving us clothes also, ch. 28. 20.
The wool and the flax are his, as well as the corn
and the wine, Hos. 2. 9. 4. Those coats of skin
had a significancy. The beasts whose skins they
were, must be slain, slain before their eyes, to show
them what death is, and (as it is Eccl. 3. 18. ) that
they may see that they themselves are beasts, mor
tal, and dying. It is supposed that they were slain,
not for food, but for sacrifice, to typify the Great
Sacrifice, which in the latter end of the world,
should be offered once for all: thus the first thing
that died, was a sacrifice, or Christ in a figure, who
is therefore said to be the Lamb slain from the
foundation of the world. These sacrifices were di-
rided between God and man, in token of reconcilia
tion; the flesh was offered to God, a whole burnt-of
fering, the skins were given to man for clothing; sig
nifying that Jesus Christ having offered himself to
God a sacrifice of a sweet-smelling savour, we are to
clothe ourselves with his righteousness as with a
garment, that the shame of our nakedness may not
appear. Adam arid Eve made for themselves
aprons of fig-leaves, a covering too narrow for them
to wrap themselves in, Is. 28. 20. Such are all the
rags of our own righteousness. But God made them
coats of skins, large, and strong, and durable, and
fit for them; such is the righteousness of Christ,
therefore put ye on the Lord Jesus Christ.
22. And the Lord God said, Behold, the
man is become as one of us, to know good
and evil : and now, lest he put forth his hand,
and take also of the tree of life, and eat, and
live for ever : 23. Therefore the Lord God
sent him forth from the garden of Eden, to
till the ground from whence he was taken.
24. So he drove out the man ; and he placed
at^ the east of the garden of Eden, cheru-
bims, and a flaming sword which turned
every way, to keep the way of the tree of
life. Sentence being passed upon the offenders, we
have here execution, in part, done upon them im
mediately. Observe here,
I. How they were justly disgraced and shamed
lefore God and the holy angels,, by that ironical

upbraiding of them with the issue of their enter
prise, "Behold, the man is become as one of us, to
know good and evil. A goodly god he makes!
Does he not? See what he has got, what prefer
ments, what advantages, by eating forbidden fruit!"
This was said, to awaken and humble them, and to
bring them to a sense of their sin and folly, and to
repentance for it, that seeing themselves thus
wretchedly deceived by following the Devil's coun
sel, they might henceforth pursue the happiness
God should offer, in the way he should prescribe.
God thus fills their faces with shame, that they may
seek his name, Ps. 83. 16. He puts them to this
confusion, in order to their conversion. True peni
tents will thus upbraid themselves, "What fruit
have I now by sin? Rom. 6. 21. Have I gained
what I foolishly promised myself in a sinful way?
No, -no, it never proved what it pretended to, but
the contrary."
II. How they were justly discarded, and shut out
of paradise, which was a part of the sentence im
plied in that, Thou shalt eat the herb of the field.
Here we have,
1. The reason God gave why he shut him out of
paradise; not only because he had put forth his hand,
and taken of the tree of knowledge, which was his
sin; but lest he should again put forth his hand, and
take also of the tree of life, (which is now forbid
den him by the law,) and should dare to eat of that
tree, and so profane a divine sacrament, and defy a
divine sentence, and yet flatter himself with a con
ceit that thereby he should live for ever. Observe,
(1.) There is a foolish proneness in those that have
rendered themselves unworthy of the substance of
christian privileges, to catch at the signs and sha
dows of them. Many that like not the terms of the
covenant, yet, for their reputation's sake, are fond
of the seals of it. (2.) It is not only justice, but
kindness, to such, to be denied them; for by usurp
ing that which they have no title to, they affront
God, and make their sin the more heinous; and by
building their hopes upon a wrong foundation, they
render their conversion the more difficult, and their
ruin the more deplorable.
2. The method God took, in giving him this bill
of divorce, and expelling and excluding him from
this garden of pleasure. He turned him out, and
kept him out.
(1.) He turned him out, from the garden to the
common. This is twice mentioned, v. 23, he sent
him forth, and then, v. 24, he drove him out. God
bade him go out; told him that that was no place
for him, he should no longer occupy and enjoy that
garden: but he liked the place too well to be willing
to part with it, and therefore God drove him out,
made him go out, whether he would or no. This
signified the exclusion of him, and all his guilty
race, from that communion with God, which was
the bliss and glory of paradise; the token of God's
favour to him, and his delight in the sons of men
which he had in his innocent estate, were now sus
pended; the communications of his grace were
withheld, and Adam became weak, and like other
men, as Samson when the Spirit of the Lord was
departed from him; his acquaintance with God was
lessened and lost, and that correspondence which
had been settled between man and his Maker, was
interrupted and broken off. He was driven out, as
one unworthy of this honour, and incapable of this
service. Thus he and all mankind, by the fal 1, for
feited and lost communion with God.
But whither did he send him, when he turned
him out of Eden? He might justly have chased
him out of the world, Job 18. 18, but he only chased
him out of the garden. He might justly have cast
him down to hell, as the angels that sinned were,
when they were shut out from the heavenly para

48

GENESIS, IV.

dise, 2 Pet 2. 4. But man was only sent to till the
ground, out of which he was taken. He was sent
to a place of toil, not to a place of torment He
was sent to the ground, not to the grave; to the
work-house, not to the dungeon, not to the prison-
house; to hold the plough, not to drag the chain.
His tilling of the ground would be recompensed by
his eating of its fruits; and his converse with the
earth whence he was taken, was improveable to
good purposes, to keep him humble, and to remind
him of his latter end. Observe then, that though
our first parents were excluded from the privileges
of their state of innocency, yet they were not aban
doned to despair; God's thoughts of love designing
them for a second state of probation upon new terms.
(2.) He kept him out, and forbade him all hopes
of a re-entry; for tie. placed at the east of the garden
of Eden a detachment of cherubims. God's hosts,
armed with a dreadful and irresistible power, re
presented by flaming swords which turned every
way, on that side the garden which lay next to
the place whither Adam was sent, to keep the way
that led to the tree of life, so that he could not
either steal or force an entry; for who can make a
pass against an angel on his guard, or gam a pass
made good by such a force? Now this intimated to
Adam, [1.] That God was displeased with him;
though he had mercy in store for him, yet, at pre
sent, he was angry with him, was turned to be his
enemy, and fought against him, for here was a
sword drawn, Num. 22, 23, and he was to him a
consuming fire, for it was a flaming sword. [2.]
That the angels were at war with him; no peace
with the heavenly hosts, while he was in rebellion
against their Lord and our's. [3.] That the way
to the tree of life was shut up, namely, that way
which, at first, he was put into, the way of spotless
innocency. It is not said that the cherubims were
set to keep him and his for ever from the tree of
life: (thanks be to God, there is a paradise set be
fore us, and a tree of life in the midst of it, which
we rejoice in the hopes of;) but they were set to
keep that way of the tree of life, which hitherto
they had been in; that is, it was henceforward in
vain for him and his to expect righteousness, life,
and happiness, by virtue of the first covenant, for it
was irreparably broken, and could never be pleaded,
nor any benefit taken by it. The command of that
covenant being broken, the curse of it is in full
force; it leaves no room for repentance, but we are
all undone, if we be judged by that covenant. God
revealed this to Adam, not to drive him to despair,
but to do him a service by quickening him to look
for life and happiness in the promised Seed, by
whom the flaming sword is removed. God and his
angels are reconciled to us, and a new and living
way into the holiest is consecrated and laid open
for us.
CHAP. IV.
In this chapter, we have both the world and the church in
a family, in a little family, in Adam's family ; and a
specimen given of the character and state of both in
after-ages, nay, in all ages to the end of time. As all
mankind were represented in Adam, so that great dis
tinction of mankind into saints and sinners,, godly and
wicked, the children of God and the children of the
wicked one, was here represented in Cain and Abel ;
and an early instance is given of the enmity which was
lately put between the seed of the woman and the seed
of the serpent. We have here, I. The birth, names, and
callings, of Cain and Abel, v. 1, 2. II. Their religion,
and different success in it, v. 3, 4. and part of v. 5. III.
Cain's anger at God, and the reproof of him for that an
ger, v. 5..7. IV. Cain's murder of his brother, and the
process against him for that murder. The murder com
mitted, v. 8. The proceedings against him. 1. His ar
raignment, v. 9, former part. 2. His plea, v. 9, latter
part. 3. His conviction, v. 10. 4. The sentence passed
upon him, v, 11, 12. 5. His complaint against the sen

tence, v. 13. 14. 6. The ratification of the sentence, t.
15. 7. The execution of the sentence, v. 15, 16. V,
The family and posterity of Cain, v. 17..24. VI. The
birth of another son and grandson of Adam, v. 25, 26.
1. A I\D Adam knew Eve his wife ; and
J\- she conceived, and bare Cain, and
said, I have gotten a man from the Lord.
2. And she again bare his brother Abel :
and Abel was a keeper of sheep, but Cain
was a tiller of the ground.
Adam and Eve had many sons and daughters, ch.
5. 4. But Cain and Abel seem to have been the
two eldest; and some think they were twins, and,
as Esau and Jacob, the eldertiated, and the younger
loved. Though God had cast them out of paradise1,
he did not write them childless; but to show that he
had other blessings in store for them, he preserved
to them the benefit of that first blessing of increase.
Though they were sinners, nay, though they felt
the humiliation and sorrow of penitents, they did
not write themselves comfortless, having the pro
mise of a Saviour to support themselves with. We
have here,
1. The names of their two sons. 1. Cain signi
fies possession; for Eve, when she bare him, said,
with joy and thankfulness, and great expectation,
I have gotten a man from the Lord. Observe,
Children are God's gifts, and he must be acknow
ledged in the building up of our families. It doubles
and sanctifies our comfort in them, when we see
them coming to us from the hand of God, who will
not forsake the works and gifts of his own hand.
Though Eve bare him with the sorrows that were
the consequence of sin, yet she did not lose the sense
of the mercy in her pains. Comforts, though allay
ed, are more than we deserve; and therefore our
complaints must not drown our thanksgivings. Ma
ny suppose that Eve had a conceit that this son was
the promised Seed, and that therefore she thus tri
umphed in him; it may indeed be read, I have got
ten a man, the Lord; God-man. If so, she was
wretchedly mistaken, as Samuel, when he said,
Surely the Lord's anointed is before me, 1 Sam. 16.
6. When children are born, who can foresee what
they will prove' He that was thought to be a man,
the Lord, or, at least, a man from the Lord, and
for his service as priest of the family, became an
enemy to the Lord. The less we expect from crea
tures, the more tolerable will disappointments be.
2. Abel signifies vanity; when she thought she had
obtained the promised Seed in Cain, she was so ta
ken up with thatpossession, that another son was as
vanity to her. To those who have an interest in
Christ, and make him their all, other things are as
nothing at all. It intimates likewise, that the longer
we live in this world, the more we may see of the
vanity of it; what, at first, we are fond of, as a pos
session, afterward we see cause to be dead to, as a
trifle. The name given to this son is put upon the
whole race, Ps. 39. 5. Every man is at his best
estate, Abel, vanity. Let us labour to see both our
selves and others so. Childhood and youth are
vanity. II. The employments of Cain and Abel. Observe,
1. They both had a calling. Though they were
heirs apparent to the world, their birth noble, and
their possessions large; yet they were not brought
up in idleness. God gave their father a calling, even
in innocency, and he gave them one. Note, ft is the
will of God that we should every one of us have
something to do in this world. Parents ought to
bring up their children to business: Give them a Bi
ble, and a calling; (said good Mr. Dodd;) and God
be with them. 2. Their employments were differ

GENESIS, IV.

4J

ent, that they might trade and exchange with one
another, as there was occasion. The members of
the body politic have need one of another; and mu
tual lbve is helped by mutual commerce. 3. Their
employments belonged to the husbandman's calling,
their father's profession; a needful calling, for the
king himself is served of the field, but a laborious
calling, which required constant care and attend
ance: it is now looked upon1 as a mean calling, the
poor of the land serve for vine-dressers, and hus
bandmen, Jer. 52, 16. But the calling was far from
being a dishonour to them; rather, they might have
been an honour to it 4. It should seem, by the or
der of the story, that Abel, though the younger bro
ther, yet entered first into his caffing, and, probably,
his example drew in Cain. 5. Abel chose that em
ployment which most befriended contemplation and
devotion; for, to these a pastoral life has been look
ed upon as being peculiarly favourable. Moses and
David kept sheep, and in their solitudes conversed
with God. Note, That calling and that condition
of life are best for us, and to be chosen by us, Which
are best for our souls; that which least exposes us
to sin, and gives us most opportunity of serving and
enjoying God.
3. And in process of time it came to pass^
that Cain brought of the fruit of the ground
an offering unto the Lord. 4. And Abel,
he also brought of the firstlings of his flock
and of the fat thereof. And the Lord had
respect unto Abel and to his offering : 5.
But unto Cain and to his offering he; had not
respect And Cain was very wroth, and
his countenance fell.
Here is, -
1. The devotion pf Cain and Abel. In process of
time, when they had made som'e improvement in
their respective callings, Heb. At the end of days,
either at the end of the year, when they kept their
feasts of in-gathering, or, perhaps, an annual fast
in remembrance of the fall; or, at the end of the
days of the week, the seventh day, which was the
sabbath — at some set time, Cain and Abel brought
to. Adam, as the priest of the family, each of them
an offering to the Lord; for the doing of which we
have reason to think there was a divine appoint
ment given to Adam, as a token of God's favour to
him, and his thoughts of love toward him ' and his,
notwithstanding their apostasy. God would thus
try Adam's faith in the promise, and his obedience
to the remedial law; he would thus settle a corre
spondence again between heaven and earth, and give
shadows of good things to come. Observe here, 1.
That the religious worship of God is ho novel inven
tion, but an ancient institution. It is that which was
from the beginning, (1 John 1. 1.) it is the good old
way, Jer. 6. 16. The city of our God is indeed that
joyous city whose antiquity is of ancient days, Isa.
23. 7. Truth got the start of error, and piety of
profaneness. 2. That it is a good thing for children
to be well-taught when they are young, and trained
up betimes in religious services, that when they be
come to be capable of acting for themselves, they
may, of their own accord, bring an offering to God.
In this nurture of the Lord parents must hringup
their children, Eph. 6. 4. ch. 18. 19. 3. That we
should every one of us honour God with what we
have, according as he has prospered us. According
as their employments and possessions were, so they
brought their offering. See 1 Cor. 16. 1, 2. Our
merchandise and our hire, whatever it is, must be
holiness to the Lord, Isa. 23. 18. He. must have his
dues of it in works of piety and charity, the support
Vol. i.— G

of religion and the relief of the poor; thus we must
now bring our offering with an upright heart; and
with such sacrifices God is well-pleased. 4. That
hypocrites and evil doers may be found going as far
as the best of God's people in the external services
of religion. Cain brought an offering with Abel;
nay, Cain's offering is mentioned first, as if he were
the more forward of the two. A hypocrite may,
possibly, hear as many sermons, say as many pray
ers, and give as milch alms, as a good christian; and
yet, for want of sincerity, come short of acceptance
with God. The Pharisee and Publican went to the
temple to pray, Luke 18. 10.
II. The different success of their devotions. That
which is to be aimed at in all acts pf religion, isj
God's acceptance; we speed well if .we attain that,
but in vain do we worship if we miss of that, 2 Cor*
5. 9. Perhaps to a stander4>y, the sacrifices of
Cain and Abel would have seemed both alike good.
Adam accepted them both, but God did not, who
sees not as man sees. God had respect to Abel and
to his offering, and showed his acceptance of it, pro
bably, "by fire from heaven; but to Cain and- to his
offering hi had not respect. We are sure there was
a good reason for this difference; the Governor of the
world, though an absolute sovereign, does not act
arbitrarily in dispensing his smiles and frowns.
1. There was a difference in the characters of the
persons offering. Cain was a wicked man, led a bad
life, under the reigning power of the world and the
flesh; and therefore his sacrifice was an abomination
to the Lord, Prov. 15. 8, a vain oblation, Isa. 1. 13.
God had no respect to Cain himself, and therefore
no respect to his offering, as the manner of the ex
pression intimates. But Abel was a righteous man,
he is called righteous Abel, Matth. 23. 35, his heart
was upright, and his life was pious; he was one of
those whom God's countenance, beholds, Ps. 11. 7.
and whose prayer is therefore his delight, Prov. 15.
8. God had respect tohim as a holy man, and there
fore to his offering as aholy offering. The tree must
be good, else the fruit cannot be pleasing to the
heart-searching God.
2; There was a difference in the offerings they
brought It is expressly said, Heb. 11. 4, Abel s
was a more excellent sacrifice than Cain's: either,
(1.) In the nature of it Cain's was only a sacrifice
of acknowledgement offered to the Creator; the
meat-offerings of the fruit of the ground were no
more, and, for aught J know, might have been of
fered in innocency: but Abel brought a sacrifice of
atonement, the blood whereof was shed in order to
remission; thereby owning himself a sinner, depre
cating God's wrath, and imploring his favour in a
Mediator; or, (2.) In the qualities of the offering.
Cain brought of the fruit of the ground, any thing
that came next to hand, what hejiad not occasion
for himself, or what was not marketable; but Abel
was curious in the choice of his offering; not the
lame, or the lean, or the refuse, but the firstlings
of the flock, the best he had, and the fat thereof, the
best of those best. Hence the Hebrew doctors give
it for a general rule, that every thing that is for the
name of the good God, must be the goodliest and
best. It is fit that he who is the firstand best should
have the first and best of our time, strength, and
service. 3. The great difference was this, that Abel offer
ed in faith, and Cain did not There was a differ
ence in theprinciple upon which they went. Abel
offered with an eye to God's will as his rule, and
God's glory as his end, and in dependence upon the
promise of a Redeemer: but Cain did what he did,
only for company's sake, or to save his credit, not
iii faith, and so it turned into sin to him. Abel was
a penitent believer, like the Publican that went away
justified: Gain was unhumbledj his confidence 'Was

iO

GENESIS, IV

within himself; he was like the Pharisee who glori
fied himself, but was not so much as justified before
God; III. Cain's displeasure at the difference God made
between his sacrifice and Abel's. Cain was very
wroth, which presently appeared in his very looks,
for his countenance fell; which bespeaks, not so
much his grief and discontent, as his malice and rage.
His sullen churlish countenance, and a down-look,
betrayed his passionate resentments: he carried ill-
nature hi his face, and the show of his countenance
witnessed against him. This anger bespeaks, 1. His
enmity to God, and the indignation he had conceived
against him for making such a difference between
his offering and his brother's. He should have been
angry at himself for his own infidelity and hypocri
sy, by which he had forfeited God's acceptance; and
his countenance should have fallen in repentance and
holy shame, as the Publican's, who would not lift up
so much as their eyes to heaven, Luke 18. 13. But
instead of that, he flies out algainst God, as if he
were partial and unfair in distributing his smiles and
frowns, and as if he had done him a deal of wrong.
Note, It is a certain sign of an unhumbled heart, to
quarrel with those rebukes which we have, by our
own sin, brought upon ourselves. The foolishness
of man perverteth his way, and then, to make bad
worse, his heart fretteth against the Lord, Prov. 19.
3. 2. His envy of his brother who had the honour
to be publicly owned. Though his brother had no
thought of having any slur put upon him, nor did
now insult over him to provoke him, yet he conceiv
ed a hatred of him as an enemy, or, which is equi
valent, a rival. Note, (1.) It is common for those
who have rendered themselves unworthy of God's
favour by their presumptuous sins, to have indigna
tion against those who are dignified and distinguish
ed by it The Pharisees walked in this way of Cain,
when they neither entered into the kingdom of God
themselves, nor suffered those that were entering, to
go in, Luke 11. 52. Their eye is evil, because their
master's eye, and the eye of their fellow-servants,
are good. (2. ) Envy is a sin that commonly carries
with it, both its own discovery in the paleness of the
looks, and its own punishment in the rottenness of
the bones.
6. And the Lord said unto Cain, Why
art thou wroth ? And why is thy countenance
fallen 1 7. If thou doest well, shalt thou not
be accepted ? And if thou doest not well, sin
lieth at the door. And unto thee shall be his
desire, and thou shalt rule over him.
God is here reasoning with Cain, to convince him
of the sin and folly of his anger and discontent, and
to bring him into a good temper again, that further
mischief might be prevented. It is an instance of
God's patience and condescending goodness, that he
would deal thus tenderly with so bad a man, in so
bad an affair. He is not willing that any should per
ish, but that all should come to repentance. Thus
the father of the prodigal argued the case with the
elder son, Luke 15. 28, &c. And God with those
Israelites, who said, The way of the Lord is not equal,
Ezek. 18. 25. God puts Cain himself upon inquir
ing into the cause of his discontent, and considering
whether it were indeed a just cause, Why is thy
countenance fallen? Observe,
I. That God takes notice of all our sinful passions
and discontents. There is not an angry look, an en
vious look, or a fretful look, that escapes his observ
ing eye.
II. That most of our sinful heats and disquietudes
¦» Duld soon vanish before a strict and impartial in

quiry into the cause of them. " Why am I wroth?
Is there a real cause, a just cause, a proportionable
cause for it? Why am I so soon angry? Whyso very
angry, and so implacable?" To reduce Cain to his
right mind again, it is here made evident to him,
1. That he had no reason to be angry at God, for
that he had proceeded according to the settled and
invariable rules of government, suited to a state of
probation. He sets before men life and death, the
blessing and the curse; and then renders to them ac
cording to their works, and differences them accord
ing as they difference themselves — so shall their
doom be. The rules are just, and therefore his ways,
according to those rules, must needs be equal, and
he will be justified when he speaks. •
(1. ) God sets before Cain life and a blessing. " If
thou doest well, shalt thou not be accepted? No
doubt, thou shalt, nay, thou knowest thou shalt;"
either, [I. ] " If thou hadst done well, as thy brother
did, thou shouldest have been accepted, as he was."
God is no respecter of persons, hates nothing that
he has made, denies his favour to none but those
who have forfeited it, and is an enemy to none but
those who, by sin, have made him their enemy: so
that if we conie short of acceptance with him, we.
must thank ourselves, the fault is wholly our own;
if we had done our duty, we had not missed of his
mercy. This will justify God in the destruction of
sinners, and will aggravate their ruin; there is not a
damned sinner in hell, but, if he had done well, as
he might have done, had been a glorified saint in
heaven. Every mouth will shortly be stopped with
this. Or, [2.] " If now thou do well, if thou re
pent of thy sin, reform thy heart and life, and bring
thy sacrifice in a better manner, if thou not only do
that which is good, but do it well; thou shalt yet be
accepted, thy sin shall be pardoned, thy comfort and
honour restored, and all shall be well." See here
the effect of a Mediator's interposal between God
and man; we do not stand upon the footing of the
first covenant, which left no room for repentance,
but God is come upon new- terms with us. Though
we have offended, if we repent and return, we shall
find mercy. See how early the gospel was preached,
and the benefit of it here offered even to one of the
chief of sinners.
(2. ) He sets before him death and a curse. " But
if not well," that is, " Seeing thou didst not do
well, not offer in faith, and in a right manner; sin
lies at the door," that is, "sin was imputed to thee,
and thou wast frowned upon and rejected as a sinner.
So high a charge had not been laid at thy door, if
thou hadst not brought it upon thyself, by not doing
well. " Or, as it is commonly taken, ' ' If now thou
dost not do well, if thou persist in this wrath, and,
instead, of humbling thyself before God, harden
thyself against him; sin lies at the door," that is,
[1.] Further sin. "Now that anger is in thy heart,
murder is at the door." The way of sin is down
hill, and men go from bad to worse. They who do
not sacrifice well, but are careless and remiss in
their devotion to God, expose themselves to the
worst temptations; and perhaps the most scanda
lous sin lies at the door. They who do not keep
God's Ordinances, are in danger of committing all
abominations, Lev. 18. 30. Or, [2.] The punish
ment of sin. So near akin are sin and punishment,
that the same word in Hebrew signifies both. If sin
be harboured in the house, the curse waits at the
door, like a bailiff, ready to arrest the sinner when
ever he looks out. , It lies as if it slept, but it lies at
the door where it will soon be awaked, and then it
will appear that the damnation slumbered not. Sin
will find thee out, Numb. 32. 23. Yet some choose
to understand this also as an intimation of mercy.
"If thou doest not well, sin, that is, the sin-offering,
lies at the door, and thou mayest take the benefit '.

GENESIS, IV.

51

of it." The same word signifies sot, and a sacrifice
for sin. *« Though thou hast not done well, yet do
not despair; the remedy is at hand; the proposition
is not far to seek; lay hold on it, and the iniquity of
the holy things shall be forgiven thee." Christ, the
great sin-offering, is said to stand at the door, Rev.
3." 20. And those well deserve to perish in their
sins, that will not go to the door for an interest in the
sin-offering. All this considered, Cain had no rea
son to be angry at God, but at himself only.
2. He shows him that he had no reason to be an
gry at his brother; "Unto t/tee shall be his desire, he
shal-1 continue his respect to thee as an elder bro
ther, and thou, as the first-born, shalt rule over him
as much as ever." God's acceptance of Abel's of
fering did not transfer the birthright to him, (which
Cain was jealous of,) nor put upon him that excel
lency of dignity and excellency of power which are
said to belong to it, ch. 49. 3. God did not so in
tend it; Abel did not so interpret it; there was no
danger of its being improved to Cain's' prejudice;
why then should he be so much exasperated ? Ob
serve here, (1.) That the difference which God's
grace makes, does not alterthe distinctions which
God's providence makes, but preserves them, and
obliges us to do the duty which results from them:
believing servants must be obedient to unbelieving
masters. Dominion is not founded in grace, nor will
religion warrant disloyalty or disrespect in any re
lation. (2.^ That the jealousies which civil powers
have sometimes conceived of the time worshippers
of God as dangerous to their government, enemies
to Csesar, and hurtful to kings and provinces, (on
which suspicion persecutors have grounded their
rage against them,) are very unjust and unreasona
ble. Whatever may be the case with some who call
themselves christians, it is certain that christians in
deed are the best subjects, and the quiet in the land;
their desire is toward their governors, and they shall
rule over them.
8. And Cain talked with Abel his bro
ther : and it came to pass, when they were
in the field, that Cain rose up against Abel
his brother, and slew him.
We have here the progress of Cain's anger, and
the issue of it in Abel s murder; which may be con
sidered two ways.
I. As Cain's sin; and a scarlet, crimson sjn it was,
a sin of the first magnitude, a sin against' the light
and law of nature, and which the consciences even
of bad men have startled at See in it, 1. The sad
effects of sin's entrance into the world, and into the
hearts of men. See what a root of bitterness the
corrupt nature is, which bears this gall and worm
wood. Adam's eating forbidden fruit seemed but a
little sin, but it opened the door to the greatest. 2.
A fruit of the enmity which is in the seed of the ser
pent against the seed of the woman. As Abel leads
the van in the noble army of martyrs, Matth. 23.
35, so Cain stands in the frcntof the ignoble army of
persecutors, Jude 11. So early did he that was after
the flesh, persecute him that was after the spirit; and
so it is now, more or less, Gal. 4. 29, and so it will be,
till the war shall end in eternal salvation of all the
saints, and the eternal perdition of all that hate
them. 3. See also what comes of envy, hatred,
malice, and all uncharitableness; if they be indulged
¦ and cherished in the soul, they are in danger of in
volving men in the horrid guilt of murder itself.
Rash anger is heart-murder, Matth. 5. 21, 22.
Much more is malice so; he that hates his brother,
is already a murderer before God: and if God leave
him to himself, he wants nothing but an opportunity
».tf being a murderer before the world.
¦ Many were the aggravations of Cain's sin. (1.) It

was his brother, his own brother, that he murdered;
his own mother's son, Ps. 50. 20, whom he ought to
have loved; his younger brother, whom he ought to
have protected. (2. ) He was a good brother; one
who had never done him any wrong, nor given him
the least provocation, in word or deed, but one
whose desire had been always toward him, and who
had been, in all instances, dutiful and respectful to
him. (3. ) He had fair warning given him, before,
of this; God himself had told him what would come
of it, yet he persisted in his barbarous design. (4.)
It should seem that he covered it with a show of
friendship and kindness. He talked with Abel his
brother, freely and familiarly, lest he should suspect
danger, and keep out of his reach. Thus Joab kiss
ed Abner, and then killed him. According to the
Septuagint,* he said to Abel, Let us go into the
field; if so, we are sure Abel did not understand it
(according to the modern sense) as a challenge, else
he would not have accepted it, but as a brotherly
invitation to go together to their work. The Chal-
dee-Paraphrast adds, that Cain, when they were in
discourse in the field, maintained that there was no
judgment to come, no future state, no rewards and
punishments in the other world; and that when Abel
spake in defence of the truth, Cain took that occa
sion to fall upon him. However, (5. ) That which
the scripture tells us was the reason for which he
slew him, was a sufficient aggravation of the mur
der; it was because his own works were evil, and his
brother's righteous, so that herein he showed him
self to be of that wicked one, 1 John 3. 12, a child of
the devil, as being an enemy to all righteousness,
even in his own brother; and, in this, employed im
mediately by the destroyer. Nay, (6.) In killing
his brother, he directly struck at God himself; for
God accepting of Abel was the provocation pretend
ed; and for that very reason he hated Abel, because
God loved him. (7.) The murder of Abel was
the more inhuman, because there were now so few
men in the world to replenish it. The life of a man
is precious at any time; but it was in a special man
ner precious now, and could ill be spared.
IL As Abel's suffering. Death reigned ever since
Adam sinned, but we read not of any taken captive
by him till now; and now;, 1. The first that dies, is
a saint, one that was accepted and beloved of God;
to show that though the promised Seed was so far
to destroy him that had the power of death, as to
save believers from its sting, yet that still they
should be exposed to its stroke. The first that went
to the grave went to heaven; God would secure to
himself the first fruits, the first-born to the dead,
that first opened the womb into another world. Let
this take off the terror of death, that it was betimes
the lot of God's chosen, which alters the property
of it. Nay, 2. The first that dies, is a martyr, and
dies for his religion; and of such it may more truly
be said than of soldiers, that they die in the field of
honour. Abel's death has not only no curse in it,
but it has a crown in it; so admirably well is the
property of death altered, that it is not only be
come innocent and inoffensive to those that die in
Christ, but honourable and glorious to those that die
for him. Let us not think it strange concerning the
fiery trial, nor shrink if we be called to resist unto
blood; for we know there is a crown of life for all
that are faithful unto death.
9. And the Lord said unto Cain, Where
is Abel thy brother ? And he said, 1 know
* It mi y be proper to state, for the information of some readers,
that the LXX, or Septuagint, is the name of a Greek version of the
Old Testament, supposed to be the work of seventy-two Jews who
are usually called in a round number, the Seventy, and who made thin
version, at the desire of Ptolemy Philadelphus, about 200 years bt.
fore Christ.  Christ and his Apostles usually quote from this ver.
sion. Ed

m

GENESIS, IV.

not : Am I my brother's keeper ? 10. And
he said, What hast thou done ? The voice
of thy brother's blood crieth unto me from
the ground. 11. And now art thou cursed
from the earth, which hath opened her
mouth to receive thy brother's blood from
thy hand. 12. When thou tillest the ground,
it shall not henceforth yield unto thee her
strength ; a fugitive and a vagabond shalt
thou be in the earth.
We have here a full account of the trial and con
demnation of the first murderer; civil courts of ju
dicature not being yet erected for this purpose, as
they were afterward, ch. 9. 6. God himself sits
Judge; for he is the God to whom vengeance be
longs, and who will be sure to make inquisition for
blood, especially the.blood of saints.
Observe,
I. The arraignment of Cain; The Lord said unto
Cain, Where is Abel thy brother? Some think Cain
was thus examined, the next sabbath after the mur
der was committed, when the sons of God came, as
usual, to present themselves before the Lord, in a re
ligious assembly, and Abel was missing, whose
place did not use to be empty ; for the God of heaven
takes notice who is present at, and who is absent
from, public ordinances. Cain is asked, not only
because there was just cause to suspect him, he hav
ing discovered a malice against Abel, and having
been last with him, but because God knew him to
be guilty ; yet he asKs him, that he might draw from
him a confession of the crime; for those who would
be justified before God, must accuse themselves;
and the penitent will do so.
II. Cain's plea; he pleads not guilty, and adds
rebellion to his sin. For, 1; He endeavours to cover
a deliberate murder with a deliberate lie; I know
not. He knew well enough what was become of
Abel, and yet had the impudence to deny it. Thus,
in Cain, the Devil was both a murderer, and a liar,
from the beginning. See how sinners' minds are
blinded, and their hearts hardened by the deceit-
fulness of sin: those are strangely blind, that think
it possible to conceal their sins from a God that sees
all; and those are strangely hard, that think it desir
able to conceal them from a God who pardons those
only that confess. 2. He impudently charges his
Judge with folly and injustice, in putting this ques
tion to him. Am I my brother's keeper? He should
havehumbled himself, and have said, Am not I my
brother's murderer ? But he flies in the face of God
himself, as if he had asked him an impertinent ques
tion, which he was no way obliged to give an an
swer to, " Am I my brother's keeper ? Surely he is
old enough to take care of himself, nor did I ever
take any charge of him." Some think he reflects
on God and his providence, as if he had said, "Art
not thou his keeper? If he be missing, on thee be
the blame, and not on me, who never undertook to
keep him." Note, a charitable concern for our
brethren, as their keepers, is a great duty, which is
strictly required of us, but is generally neglected by
us. They who are unconcerned in the affairs of
their brethren, and take no care, when they have
opportunity, to prevent their hurt in their bodies,
goods, or good name, especially in their souls, do,
in effect, speak Cain's language. See Lev. 19. 17.
Phil. 2. 4.
III. The conviction of Cain, v. 10. God gave no
direct answer to his question, but rejected his plea
as false and frivolous; " What hast thou done ?
Thou makest a light matter of it; but hast thou con
sidered what an evil thing it is; how deep the stain,
how heavy the burthen, of this guilt is ? Thou

thinkest to conceal it; but it is to no purpose, the
evidence against thee is clear and incontestable, the
voice of thy brother's blood cries." He speaks as if
the blood itself were both witness and prosecutor;
because God's own knowledge testified against him,
and God's own justice demanded satisfaction. Ob
serve here, 1. Murder is a crying sin, none more so.
Blood calls for blood, the blood of the murdered for
the blood of the murderer; it cries, in the dying
words of Zechariah, 2 Chron. 24. 22. The Lord
look upon it, and require it; or in those of the souls
under the altar, Rev. 6. 10, How long, Lord, holy
and true ? The patient sufferers.cried for pardon.
Father, forgive them ; but their blood cries for ven
geance. 1 hough they hold their peace, their blood
has a loud and constant cry, which the ear of the
righteous God is always open to. 2. The blood is
said to cry from the ground, the earth, which is
said, v. 11, to open her mouth to receive his brother's
blood from his hand. The earth did, as it were,
blush to see her own face stained with such blood,
and, therefore, opened her mouth to hide that which
she could not hinder. When the heaven revealed
his iniquity, the earth also rose up against him, (Job
20. 27. ) and groaned for being thus made subject to
vanity, Rom. 8. 20, 22. Cam, it is likely, buried
the blood and the body, to conceal his crime; but
murder will out He did not bury them so deep but
the cry of them reached heaven. 3. In the origi
nal, the word is plural, thy brother's bloods, not only
his blood, but the blood of all those that might have
descended from him. Or, the blood of all the seed
of the woman, who should, in like manner, seal the
truth with their blood: Christ puts all on one score,
Matth. 23. 35. Or, because account was kept ot
every drop of blood shed. How well is it for us,
that the blood of Christ speaks better things than
that of Abel! Heb. 12. 24. Abel's blood cried for
vengeance, Christ's blood cries for pardon.
IV. The sentence passed upon Cam, And now art
thou cursed from the earth, v. 11. Observe here,
I. He is cursed, separated to all evil, laid under
the wrath of God, as it is revealed from heaven
against all ungodliness and unrighteousness of men,
Rom. 1. 18. Who knows the extent and weight of
a divine curse, how far it reaches, how deep it pier
ces? God's pronouncing a man cursed makes him
so; for those whom he curses, are cursed indeed.
The curse for Adam's disobedience terminated on
the ground, Cursed is the ground for thy sake ; but
that for Cain's rebellion fell immediately upon him
self, Thou art cursed ; for God had mercy in store
for Adam, but none for Cain. We have all deserv
ed this curse, and it is only in Christ that believers
are saved from it, and inherit the blessing, Gal. 3.
10, 13.
2. He is cursed from the earth. Thence the cry
came up to God, thence the curse came upon Cain.
God could have taken vengeance by an immediate
stroke from heaven, by the sword of an angel, or by
a thunderbolt; but he chose to make the earth the
avenger of blood; to continue him upon the earth,
and not immediately to cut him off, and yet to make
even that his curse. The earth is always near us,
we cannot fly from it; so that if that be the execu
tioner of divine wrath, it is unavoidable; it is suit
that is, the punishment of sin, lying at the dooi
Cain found his punishment there, where he chose
hisportion, and set his heart.
Two things we expect from the earth; and by this
curse both are denied to Cain, and taken from him,
sustenance and settlement. (1.) Sustenance out of
the earth is here withheld from him. It is a curse
upon him in his enjoyments, and particularly in his
calling; When thou tillest the ground, it shall not
henceforth yield unto thee her strength. Note,
Every creature is to us what God makes it; a ami-

GENESIS, IV.

&3

fort or a cross; a blessing or a curse. If the earth
yield not her strength to us, we must therein ac
knowledge God's righteousness; for we have not
yielded our strength to him. The ground was curs
ed before, to Adam, but it was now doubly cursed
to Cain. That part of it which fell to his Share,
and which he had the occupation of, was made un
fruitful and uncomfortable to him by the blood of
Abel. Note, The wickedness of the wicked brings
a curse upon all they do, and all they have, Deut 28:
15, SJc and that curse imbitters all they have, and
disappoints them in all they do. (2. )_Settlement on
the earth is here denied him. A fugitive and a va
gabond shalt thou be in the earth. By this he was
condemned. [1.] To perpetual disgrace and re
proach among men. It should be ever looked upon
as a scandalous thing to harbour him, converse with
him, orshow him any countenance. And justly was
a man that had divested himself of all humanity, ab
horred and abandoned by all mankind, and made
infamous. [2.] To perpetual disquietude and hor
ror in his own mind. His own guilty conscience
should haunt him wherever he went, and make him
Magor-missabib, a terror round about. What rest
can those find, what settlement, that carry their
own disturbance with them in their bosoms where-
ever they go? they must needs be fugitives, that are
thus tossed. There is not a more restless fugitive
upon earth, than he that is continually pursued by
his own guilt, nor a viler vagabond than he that is at
the beck of his own lusts.
This was the sentence passed upon Cain; and
even in this there was mercy mixed, inasmuch, as
he was not immediately cut off, but had space given
him to repent; for God is long-suffering to us- ward,
not willing that any should perish.
13. And Cain said unto the Lord, My
punishment is greater than I can bear. 14.
Behold, thou hast driven me out this day
from the face of the earth; and from thy
face.shall I be hid ; and I shall be a fugitive
and a vagabond in the earth ; and it shall
come to pass, that every one that findeth
me, shall slay me. 15. And the Lord said
unto him, Therefore whosoever slayeth
Cain, vengeance shall be taken on him se
ven-fold. And the Lord set a mark upon
Cain, lest any finding him should kill him.
We have here a further account of the proceed
ings against Cain.
I. Here is Cain's complaint of the sentence pass
ed upon him, as hard and severe. Some make him
to speak the language of despair; and read it, Mine
iniquity is greater than that it may be forgiven; and
sp what he says, is a reproach and affront to the
mercy of God, which those only shall have the be
nefit of, that hope in it. There is forgiveness with
Jhe God of pardons for the greatest sins and sinners;
but they forfeit it, who despair of it Just before,
Cain made nothing of his sin; but now, he is in the
other extreme: Satan drives his vassals from pre
sumption to despair. We cannot think too ill of
sin, provided we do not think it unpardonable. But
Cain seems rather to speak the language of indigna
tion; My punishment is greater than I can bear;
and so, what he says, is a reproach and affront to
the justice of God, and a complaint, not of the
greatness of his sin, but of the extremity of his pun
ishment, as if that were disproportionable to his
merits. Instead of justifying God in the sentence,
he condemns him; not accepting the punishment of
his iniquity, but quarrelling with it. Note, Impeni-
,*cit unhumble hearts are therefore not reclaimed

by God's rebukes, because they think themselves
wronged by them; and it is an evidence of great
hardness to be more concerned about our sufferings
than about our sins. Pharaoh's care was concern
ing this death only, not this sin, Exod. 10. 17; so
was Cain's here. He is a living man, and yet com
plains of the punishment of his sin, Lam. 3. 39. He
thinks himself rigorously dealt with, when really
he is favourably treated; and he cries out of wrong,
when he has more reason to wonder that he is out of
hell. Woe unto him that thus strives with his Ma
ker, and enters into judgment with his judge f
Now, to justify this complaint, observe his des
cants upon the sentence. 1. He sees himself ex
cluded by it from the favour of God; and concludes
that, being cursed, he was hid from God's face;
which is indeed the true nature of God's curse;
damned sinners find itso, to whom it is said, Depart
from, me, ye cursed. Those are cursed indeed,
that are for ever shut out from God's love and care,
and from all hopes of his grace. 2. He sees him
self expelled from all the comforts of this life; and
concludes that, being a fugitive, he was, in effect,
driven out this day from the face of the earth. As
gopd have no place on earth, as not have a settled
place. Better rest in the grave, than not rest at all.
3. He sees himself excommunicated by it, and cut
off from the church, and forbidden to attend on pub
lic ordinances! His hands being full of bjood, he
must bring no more -vain oblations, Isa. 1. 13, 15.
Perhaps this he means, when he complains that he
was driven out from the face of the earth, for, be
ing shut out of the church, which none had yet de
serted, he was hid from God's face, being not
admitted to come with the sons of God to present
himself before the Lord. 4. He sees himself ex-
?osed"by it to the hatred and ill-will of all mankind.
t shall come to pass, that every one that finds me,
shall slay me. Wherever he wanders, he goes in
peril of his life, at least he thinks so; and like a
man in debt, thinks every one he meets, a bailiff.
There were none alive but his near relations; yet
even of them he is justly afraid, who had himself
been so barbarous to his brother. Some read it,
Whatsoever finds me, shall slay me; not only, Who
soever ambng men, but Whatsoever among all the
creatures: seeing himself thrown out of God's pro
tection, he sees the whole creation armed against
him. Note, Unpardoned guilt fills men with con
tinual terrors, Prov. ,28. 1. Job 15. 20, 21. Ps. 53. 5.
It is better to fear and not sin, than to sin and then
fear. Dr. Lightfoot thinks this word of Cain should
be read as a wish: Now, therefore, let it be that any
that finds me,, may kill me. Being bitter in his
soul, he longs for death, but it comes not, Job 3. 20
...22. as those under spiritual torments do, Rev. 9.
5, 6.
II. Here is God's confirmation of the sentence;
for when he judges, he will overcome, v. 15. Ob
serve, 1. How Cain is protected in wrath by this de
claration, notified, we may suppose, to. all that little
world which was then in being, Whosoever slayeth
Cain, vengeance shall be taken~'m~ him seven-fold;
because thereby the sentence he was under (that he
should be a fugitive and a vagabond) -would be de
feated. Condemned prisoners are under the special
protection of the law; they that are appointed sacri
fices to public justice, must not.be sacrificed to pri
vate revenge. God having said, in Cain's case,
Vengeance is mine, I will repay, it had been a dar
ing usurpation for any man to take the sword out of
God's hand, a contempt put upon an express de
claration of God's mind, and therefore, avenged
seven-fold. Note, God has wise and holy ends in
protecting and prolonging the lives even of very
wicked men. God deals with some, according to
that prayer, Ps. 59. 11, Slay themaiot, lest my

54

GENESIS, IV.

people forget; scatter them by thy power. Had
Cam been slain immediately, he had been forgotten,
Eccl. 8. 10; but now he lives, a more fearful and
lasting monument of God's justice, hanged in chains,
as it were. 2. How he is marked in wrath; The
Lord set a mark upon Cain, to distinguish him from
the rest of mankind, and to notify that he was the
man that murdered his brother, whom nobody must
hurt, but every body must hoot at. God stigma
tized him, (as some malefactors are burnt in the
cheek,) and put upon him such a visible and indeli
ble mark of infamy and disgrace, as would make
all wise people shun him, so that he could not be
otherwise than a fugitive and a vagabond, and the
offscouring of all things.
16. And Cain went out from the pre
sence of the Lord, and dwelt in the land
of Nod, on the east of Eden. 17. And
Cain knew his wife; and she conceived,
and bare Enoch : and he builded a city,
and called the name of the city, after the
name of his son, Enoch. 18. And unto
Enoch was born Irad : and Irad begat Me-
hujael : and Mehujael begat Methusael :
and Methusael begat Lamech.
We have here a further account of Cain, and
what became of him after he was rejected of God.
I. He tamely submitted to that part of his sen
tence, by which he was hid from God's face. For,
(v. 16.) he went out from the presence of the Lord,
that is, he willingly renounced God and religion,
and was content to forego the privileges, so that he
might not be under its precepts. He forsook Ad
am s family and altar, and cast off all pretensions to
the fear of God, and never came among good peo
ple, nor attended on God's ordinances, any more.
Note, Hypocritical professors, that have dissembled
and trifled with God Almighty, are justly left to
themselves, to do something that is grossly scan
dalous, and so throw off that form of godliness which
they have been a reproach to, and under colour of
which they have denied the power of it Cain
went out now from the presence of the Lord, and
we never find that he came into it again, to his
comfort Hell is destruction from the presence of
the Lord, 2 Thes. 1. 9. It is a perpetual banishment
from the fountain of all good. This is the choice
of sinners; and so shall their doom be, to their eter
nal confusion.
II. He endeavoured to confront that part of the
sentence by which he was made a fugitive and a va
gabond, for,
1. He chose his land. He went and dwelt on the
east of Eden, somewhere distant from the place
where Adam and his religious family resided, dis
tinguishing himself and his accursed generation
from the holy seed, his camp from the camp of the
saints and the beloved city, Rev. 20. 9. On the east
of Eden, the cherubim were, with the flaming
sword; ch. 3. 24. there he chose his lot, as if to defy
the terrors of the Lord. But his attempt to settle
was in vain; for the land he dwelt in, was to him
the land of Nod, that is, shaking, or trembling, be
cause of the continual restlessness and uneasiness of
his own spirit. Note, Those that depart from God,
cannot find rest any where else. When Cain went
out from the presence of the Lord, he never rested
after. Those that shut themselves out of Heaven,
abandon themselves to a perpetual trembling;
"Return therefore to thy rest, 0 my soul, to thy
rest in God; else thou art for ever restless. "
2. He builded him a city for a habitation, v. 17.
He was building a city, so some read it, ever build

ing it, but, a curse being upon him and the work of
his hands, he could not finish it Or, as we read
it, he builded a city, in token of a fixed separation
from the church of God, to which he had no
thoughts of ever returning. This city was to be the
head quarters of the apostasy. Observe here, (1.)
Cain's defiance of the divine sentence. God said he
should be a. fugitive and a vagabond; had he re
pented and humbled himself, that curse might have
turned into a blessing, as that of the tribe of Levi
was, that they should be divided in Jacob, and scat
tered in Israel; but his,impenitent unhumbled heart
walking contrary to God, and resolving, to fix, in
spite of heaven, that which might have been a
blessing, turned into a curse. (2.) See what was
Cain's choice, after he had forsaken God; he pitched
upon a settlement in this world, as his rest for ever.
They who looked for the heavenly city, on earth,
chose to dwell in tabernacles; but Cain, as one that
minded not that city, built him one on earth. They
that are cursed of God, are apt to seek their settle
ment and satisfaction here below, Ps. 17. 14. (3.)
See what method Cain took to defend himself against
the terrors with which he was perpetually haunted.
He undertook this building, to divert his thoughts
from the consideration of his own misery, and to
drown the clamours of a guilty conscience with the
noise of axes and hammers. Thus many baffle their
convictions, by thrusting themselves into a hurry of
worldly business. (4. ) See how wicked people often
get the start of God's people, and out-go them in
outward prosperity. Cain and his cursed race dwell
in a city, while Adam and his blessed family dwell
in tents; we cannot judge of love or hatred by all
that is before us, Eccl. 9. 1, 2.
3. His family was also built up. Here is an ac
count of his posterity, at least, the heirs of his
family, for seven generations. His son was Enoch;
of the same name, but not of the same character,
with that holy man that walked with God, ch. 5.
22. Good men and bad may bear the same names;
but God can distinguish between Judas Iscariot, and
Judas not Iscariot, John 14. 22. The names of more
of his posterity are mentioned, and but just men
tioned; not as those of the holy seed, ch. 5, where
we have three verses concerning each, whereas
here we have three or four in one verse. They are
numbered in haste, as not valued or delighted m, in
comparison with God's chosen.
19. 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 instructor of every
artificer in brass and iron : and the sister
of Tubal-Cain was Naamah.
We have here some particulars concerning La
mech, the seventh from Adam in the line of Cain.
Observe, I. His marrying of two wives. It was one of the
degenerate race of Cain, who first transgressed that
original law of marriage, that two only should be
one flesh. Hitherto, one man had but one wife at
a time; but Lamech took two. From the beginning
it was not so, Mai. 2. 15. Matth. 19. 5. See here,
1. That those who desert God's church and ordi
nances, lay themselves open to all manner of temp
tation. 2. That when a bad custom is begun by
bad men, sometimes men of better characters are.

GENESIS, IV

55

through unwariness, drawn in to follow them. Ja
cob, David, and many others, who were otherwise
food men, were afterward insnared in this sin which
iamech had begun,
II. His happiness in his children, notwithstand
ing this. Though he sinned, in marrying two wives,
yet he was blessed with children by both, and those,
such as lived to be famous in their generation; not
for their piety, no mention is made of that, (for
aught that appears, they were the heathen of that
age,) but for their ingenuity. They were not only
themselves men of business, but men that were
serviceable to the world, and eminent for the in
vention, or, at least, the improvement, of some use
ful art
1. Jabal was a famous shepherd; he delighted
himself much in keeping cattle, and was so happy
in devising methods of doing it to the best advan
tage, and instructing others in them, that the shep
herds of those times, nay, the shepherds of after-
times, called him father; or, perhaps, his children
after him being brought up to the same employ
ment, the family was a family of shepherds.
2. Jubal was a famous musician, and particularly
an organist, and the first that gave rules for that
¦ noble art or science of music. When Jabal had set
them in a way to be rich, Jubal put them in a way
to be merry. Those who spend their days in
wealth, will not be without the timbrel and harp,
Job 21. 12, 13. From his name, Jubal, probably,
the jubilee-trumpet was so called; for the ' best
music was that which proclaimed liberty and re
demption. Jabal was their Pan, and Jubal their
Apollo. 3. Tubal-Cain was a famous smith, who greatly
improved the art of working in brass and iron, for
the service both of war and husbandry. He was
their Vulcan. See here,
(1.) That worldly things are the only things that
carnal wicked people set their hearts upon, and are
most ingenious and industrious about. So it was
with this impious race of cursed Cain. Here was a
father of shepherds, and a father of musicians, but
not a father of the faithful: here is one to teach in
brass and iron, but none to teach the good know
ledge of the Lord: here are devices how to be rich,
and how to be mighty, and how to be merry: but
nothingof God, or of his fear and service among
them. Present things fill the hearts of most people.
(2. ) That even those who are destitute of the know
ledge and grace of God, may be endued with many
excellent useful accomplishments, which may make
them famous and serviceable in their generation.
Common gifts are given to bad men, while God
chooses to himself the foolish things of the world.
23. And Lamech said unto his wives,
Adah and Zillah, Hear my voice ; ye wives
of Lamech, hearken unto my speech ; for I
have slain a man to my wounding, and a
young man to my hurt : 24. If Cain shall
be avenged seven-fold, truly Lamech seven
ty and seven-fold.
By this speech of Lamech, which is here record
ed, and, probably, was much talked of in those
times, he further appears to have been a bad man,
as Cain's accursed race generally were.
Observe,I. How haughtily and imperiously he speaks to
his wives, as one that expected a mighty regard and
observance. Hear my voice, ye wives of Lamech.
No marvel that he who had broken one law of
marriage, by taking two wives, broke another,
which obliged him to be kind and tender to those
he had taken, and to give honour to the wife as to

the weaker vessel. Those are not always the
most careful to do their own duty, that are highest
in their demands of respect from others, and most
frequent in calling upon their relations to know
their place, and do their duty.
II. How bloody and barbarous he was to all
about him. J have slain, or, (as it is in the mar
gin,) I would slay a man in my own wound, and a
young man in my hurt. He owns himself a man
of a fierce and cruel disposition, that would lay
about him without mercy, and kill all that stood in
his way; be it a man, or a young man, nay, though
he himself were in danger to be wounded and hurt
in the conflict. Some think, because (i>. 24.) he
compares himself with Cain, that he had murdered
some of the holy seed, the true worshippers of God,
and that he acknowledges this to be the wounding
of his conscience, and the hurt of his soul; and yet
that like Cain, he continued impenitent, trembling
and yet unhumbled. Or, his wives, knowing what
manner of spirit he was of, how apt both to give
and to resent provocation, were afraid lest some
body or other would be the death of him. "Never
fear," says he, " I defy any man to set upon me; I
will slay him, be he a man, or a young man."
Note, It is a common thing for fierce and bloody
men to glory in their shame, (Philip. 3. 19.) as if
it were both their safety and their honour, that they
care not how many lives are sacrificed to their an
gry resentments, nor how much they are hated,
provided they may be feared. Oderint, dum me-
tuant — Let them hate, provided they fear.
III. How impiously he presumes even upon God's
protection in his wicked way, v. 24. He had heard
that Cain should be avenged seven-fold, v. 15; that
is, that if any man should dare to kill Cain, he
should be severely reckoned with, and punished,,
for so doing, though Cain deserved to die a thou
sand deaths for the murder of his brother; and
hence he infers, that if any one should kill him for
the murders he had committed, God would much
more avenge his death. As if the special care God
took to prolong and secure the life of Cain, for spe
cial reasons peculiar to his case, and indeed for his
sorer punishment, as the beings of the damned are
continued — as if this care were designed for a pro
tection to all murderers. Thus Lamech perversely
argues, " If God provided for the safety of Cain,
much more for mine; who, though I have slain
many, yet never slew my own brother, and upon no
provocation, as he did." Note, The reprieve of
some sinners, and the patience God exercised to
ward them, are often abused to the hardening of
others in the like sinful ways, Eccl. 8. 11.- But
though justice strike some slowly, others cannot
therefore he sure but that they may be taken away
with a. swift destruction. Or, if God should bear
long with those who thus presume upon his for
bearance, they do but hereby treasure up unto
themselves wrath against the day. of wrath. Now
this is all we have upon record in scripture concern
ing the family and posterity of cursed Cain, till we
find them all cut off and perishing in the universal
deluge. 25. And Adam knew his wife again;
and she bare a son, and called his name
Seth : For God, said she, hath appointed me
another seed instead of Abel, whom Cain
slew. 26, And to Seth, to him also there
was born a son ; and he called his name
Enos; then began men to call upon the
name of the Lord.
This is the first mention of Adam in the story of
this chapter. No question, the murder of Abel,

56

GENESIS, V.

and the impenitence and apostasy of Cairi, were a
very great grief to him and Eve; and the more, be
cause their own wickedness did now correct them,
and their backslidings did reprove them. Their
folly had given sin and death entrance into the
world; and now they smarted by it, being, by means
thereof, deprived of both their sons in one day, ch.
27'. 45. When parents are grieved by their child
ren's wickedness, they should take occasion thence
to lament that corruption of nature which was deriv
ed from them, and which is the root of bitterness.
But here we have that which was a relief to our
first parents in thejr affliction.
I. God gave them to see the rebuilding of their
family, which was sorely shaken and weakened by
that sad event For, 1. They saw their seed, an
other seed instead of Abel, v. 25. Observe God's
kindness and tenderness toward his people, in his
providential dealings with them; when he takes
away one comfort from them, he gives them an
other instead of it, which may prove a greater bless
ing to them than that was, in which they thought
their lives were bound up. This other seed was he
in whom the church was to be built up and perpetu
ated; and he comes instead of Abel; for the suc
cession of professors is the revival of the martyrs,
and as it were the resurrection of God's slain wit
nesses. Thus we are baptized for the dead, 1 Cor.
15. 29; that is, we are, by baptism, admitted into
the church, for or instead of those who, by death,
especially by martyrdom, are removed out of it;
and we fill up their room. They who slay God's
servants, hope thus to wear out the saints of the
Most High; but they will be deceived. Christ shall
still see his seed; God can out of stones raise up
children for him, and make the blood of the martyrs
the seed of the church, whose lands, we are sure,
shall never be lost for want of heirs. This son, by
« prophetic spirit, they called Seth, that is, set,
settled, or placed; because, in his seed, mankind
should continue to the end of time, and from him
the Messiah should descend. While Cain, the
head of the apostasy, is made a wanderer, Seth,
from whom the true church was to come, is one fix
ed. In Christ and his church is the only true set
tlement 2. They saw their seed's seed, v. 26. To
Seth was born a son called Eno%, that general name
for all men, which bespeaks the weakness, frailty,
and misery, of man's state. The best men are
most sensible of these, both in themselves and their
children. We are never so settled, but we must
remind ourselves that we are frail.
II. God gave them to see the reviving of religion
in their family, v. 26, Then began men to call
upon the name of the Lord. It is small comfort to
a good man to see his children's children, if he do
riot, withal, see peace upon Israel, and those that
come of him walking in the truth. Doubtless,
God's name was called upon before, but now, 1.
The worshippers of God began to stir up them
selves to do more in religion than they had done;
perhaps not more than had been done at first, but
more than had been done of late, since the defec
tion of Cain. Now, men began to worship God,
not only in their closets and families; but in public
and solemn assemblies. Or, now, there was so
great a reformation in religion, that it was as it were,
a new beginning of it. Then may refer, not to the
birth of Enos, but to the whole foregoing story;
then, when men saw in Cain and Lamech the sad
effects of sin, by the workings of natural conscience;
then, they were so much the more lively and reso
lute in religion. The worse others are, the better
we should be, and the more zealous. 2. The wor
shippers of God began to distinguish themselves;
the margin reads it, 'Then began men to be called by
the name of the Lord, or, to call themselves by it.

Now, that Cain and those who had deserted reli
gion, had built a city, and begun to declare for im
piety and irreligion, and called themselves the Son*
of men; those that adhered to God, began to de
clare for him and his worship, and called them
selves the Sons of God. Now began the distinction
between professors and profane, which has been
kept up ever since, and will be while the world
stands.
CHAP. V.
This chapter is the only authentie history extant of the
first age of the world, from the creation to the flood,
containing (according to the verity of the Hebrew text)
1656 years, as may easily be computed by the ages of the
Patriarchs, before they begat that son, through whom
the line went down to Noah. This is none of those
which the apostle cans endless genealogies, 1 Tim. 1. 4,
for Christ who was the end of the Old Testament law,
was also the end of the Old Testament genealogies;
toward him they looked, and in him they centred. The
genealogy here recorded, is inserted briefly in the pedi
gree of our Saviour, Luke 3. 36. .38, and is of great use,
to show that Christ was the Seed of the woman, that
was promised. We have here an account, I. Con
cerning Adam, v. 1. .5. II. Seth, v. 6. .8. III. Enos, v.
9. .11. IV. Cainan, v. 12. .14. V. Mahalaleel, v. 15. .
17. VI. Jared, v. 18. .20. VII. Enoch, v. 21. .24. VIII.
Methuselah, v. 25. .27. IX. Lamech and his son Noah,
v. 28. .32. All scripture, being given by inspiration of
God, is profitable, though not all alike profitable.
l.nr^HIS is the book of the generations of
I Adam. In the day that God crea
ted man, in the likeness of God made he
him : 2. Male and female created he them ;
and blessed them, and called their name
Adam, in the day when they were created :
3. And Adam lived an hundred and thirty
years, and begat a son in his own likeness,
after his image ; and called his name Seth :
4. And the days of Adam after, he had be
gotten Seth were eight hundred years : and
he begat sons and daughters : 5. And all
the days that Adam lived were nine hun
dred and thirty years : and he died.
The first words of the chapter are the title or ar
gument of the whole chapter; it is the book of the
generations of Adam, it is the list or catalogue of
the posterity of Adam; not of all, but onlf of the
holy seed which were the substance thereof, Isa. 6.
13, and of whom, as concerning the flesh, Christ
came, Rom. 9. 5, the names, ages, and deaths, of
those that were the successors of the first Adam in
the custody of the promise, and the ancestors of the
second Adam. The genealogy begins with Adam
himself. Here is,
I. His creation, v. 1, 2. Where we have a brief
rehearsal of what was before at large related con
cerning the creation of man. This is what we have
need frequently to hear of, and carefully to acquaint
ourselves with. Observe here, 1. That God crea
ted man. Man is not his own maker, therefore he
must not be his own master; but the Author of his
being must be the Director of his motions and the
centre of them. 2. That there was a day in which
God created man; he was not from eternity, but of
yesterday; he was not the first-born, but the junior
of the creation. 3. That God made him in his own
likeness, righteous and holy, and therefore, un
doubtedly, happy; man's nature resembled the di
vine nature more than that of any of the creatures
of this lower world. 4. That God created them
male and female, (v. 2.) for their mutual comfort
as well as for the preservatioi. and increase of their

GENESIS, V.

5?

kind. Adam and Eve were both made immediately
by the hand of God, both made in God's likeness;
and therefore between the sexes there is not that
great distance jand inequality which some imagine.
5. That God blessed them. It is usual for parents
to bless their children; so God, the common Father,
blessed his: but earthly parents can only beg a
blessing, it is God's prerogative to command it. It
refers chiefly to the blessing of increase, not exclud
ing other blessings. 6. That he called their name
Adam. Adam signifies earth, red earth. Now,
(1. ) God gave him this name. Adam had himself
named the rest of the creatures," but he must not
choose his own name, lest he should assume some
glorious pompous title. But God gave him a name
which would be a continual memorandum to him of
the meanness of his original, and oblige him to look
unto the rock whence he was hewn, and the hole of
the pit whence he was digged, Isa. 51. 1. Those
have little reason to be proud, who are so near akin
to dust (2.) He gave this name both to the man
and to the woman. Being, at first, one by nature,
and afterward, one by marriage, it was fit they
should both have the same name, in token of their
union. The woman is of the earth, earthy, as well
as the man.
II. The birth of his son Seth, v. 3. He was born
in the hundred and thirtieth year of Adam's life;
and, probably, the murder of Abel was not long be
fore. Many other sons and daughters were born to
Adam, besides Cain and Abel, before this; but no
notice is taken of them, because an honourable
mention must be made of his name only, in whose
loins Christ and the church were. But that which
is most observable here concerning Seth, is, that
Adam, begat him in his own likeness, after his image.
Adam was made in the image of God; but when he
was fallen and corrupt, he begat a son in his own
image, sinful and defiled, frail, mortal, and misera
ble, like himself; not only a man like himself, con
sisting of body and soul, but a sinner like himself,
giilty and obnoxious, degenerate and corrupt.
ven the man after God's own heart owns himself
conceived and born in sin, Ps. 51. 5. This was
Adam's own likeness, the reverse of that divine
likeness in which Adam was made; but, having lost
it himself, he could not convey it to his seed. Note,
Grace does not run in the blood, but corruption
does. A sinner begets a sinner, but a saint does not
beget a saint
. III. His age and death. He lived, in all, nine
hundred and thirty years; and then he died, accord
ing to the sentence passed upon him, To dust thou
shalt return. Though he did not die in the day he
ate forbidden fruit, yet in that very day he became
mortal; then he began to die: his whole life after
was but a reprieve, a forfeited, condemned, life;
nay it was a wasting, dying, life: he was not only
like a criminal sentenced, but as one already cruci
fied, that dies slowly, and by degrees. ¦
6. And Seth lived an hundred and five
years, and begat Enos : 7. And Seth lived
after he begat Enos eight hundred and
seven years, and begat sons arid daughters :
8. And all the days of Seth were nine hun
dred and twelve years: and he died. 9,
And Enos lived ninety years, and begat
Cainan: 10. And Enos lived after he be
gat Cainan eight hundred and fifteen years,
and begat sons and daughters: 11. And
all the days of Enos were nine hundred and
five years: and he died. 12. And Cainan
lived seventy vears, and begat Mahalaleel :
Vol. I.— H

1 3. And Cainan lived after he begat Mahala -
leel eight hundred and forty years, and begat
sons and daughters : 14. And all the days
of Cainan were nine hundred and ten years :
and he died. 15. And Mahalaleel lived
sixty and five years, and begat Jared : 16.
And Mahalaleel lived after he begat Jared
eight hundred and thirty years, and begat
sons and daughters : 17. And all the days
of Mahalaleel were eight hundred ninety
and five years : and he died. 18. And Ja
red lived an hundred sixty and two years,
and he begat Enoch: 19. Arid Jared lived
after he begat Enoch eight hundred years,
and begat sons and daughters: 20. And
all the days of Jared were nine hundred
sixty and two years : and he died.
We have here all that the Holy Ghost thought
fit to leave upon record concerning five of the pa
triarchs before the flood, Seth, Enos, Cainan, Ma
halaleel, and Jared. There is nothing observable
concerning any of these particularly, though we
have reason to think they were men of eminence,
both for prudence and piety,.in their day: but, in
general, ' I. Observe how largely and expressly their gen
erations are recorded. This matter, one would
think, might have been delivered in fewer words;
but it is certain that there is not one idle word in
God's books, whatever there is in men's. It is thus
plainly set down, 1, To make it easy and intelligi
ble to the meanest capacity: when we are informed
how old they were when they begat such a son, and
how many years they lived after, a very little skill
in arithmetic will enable a man to tell how long
they lived in all; yet the Holy Ghost sets down the
sum total, for the sake of those that have not even
so much skill as that 2. To show the pleasure
God takes in the names of his people: we found
Cain's generation numbered in haste, ch. 4. 18, hut
this account of the holy seed is enlarged upon, and
given in words at length, and not in figures; we are
told how long they lived, that lived in God's fear,
and when they died, that died in his favour; but as
for others, it is no matter. The memory of the just
is blessed, but the name of the wicked shall rot.
II. Their life is reckoned by days, v. 8, all the
days of Seth, and so of the rest; which intimates
the shortness of the life of man, when it is at the
longest, and the quick revolution of our times on
earth. If they reckon by days, surely we must
reckon by hours, or, rather make that our frequent
prayer, (Ps. 90. 12.) Teach us to number our days.
III. Concerning each of them, except Enoch, it
is said, and he died. It is implied in the number
ing of the years of their life, that their life, when
those years were numbered and finished, came to
an end; and yet it is- still repeated, and he died: to
show that death passed upon all men without ex
ception, and that it is good for us particularly to
observe and_ improve the deaths of others for our
own edification. Such a one was a strong healthful
man, but he died; such a one was a great and rich
man, but he died: such a one was a wise politic man,
but he died; such a one was a very good man, per
haps a very useful man, but he died, &c.
IV. That which is especially observable, is, that
they all lived very long; not one of them died till he
had seen the revolutions of almost eight hundred
years, and some of them lived much longer; a great
while for an immortal soul to be imprisoned in a
house of clay. . The present life surely1 was not to

!»8

GENESIS, V.

them such a burthen as, commonly, it is now, else
they would have been weary of it; npr was the fu
ture life so clearly revealed then as it is now under
the gospel, else they would have been impatient to
remove to it: long life to the pious patriarchs was a
blessing, and made them blessings. 1. Some natu
ral causes may be assigned for their long life in
those first ages of the world. It is very probable
that the earth was more fruitful, the productions of
it more strengthening, the air more healthful, and
the influences of the heavenly bodies more benign,
before the flood than they were after. Though
man was driven out of paradise, yet the earth itself
was then paradisiacal; a garden, in comparison with
its present wilderness state: and some think that
their great knowledge of the creatures, and of their
usefulness both for food and medicine, together with
their sobriety and temperance, contributed much to
it; yet we do not find that those who were intem
perate, as many were, Luke 17. 27, were as short
lived as intemperate men generally are now. 2. It
must chiefly be resolved into the power and provi
dence of God; he prolonged their lives, both for the
more speedy replenishing of the earth, and for the
more effectual preservation of the knowledge of
God and religion, then, when there was no written
word, but tradition was the channel of its convey
ance All the patriarchs here, except Noah, were
born before Adam died; so that from him they
might receive a full and satisfactory account of the
creation, paradise, the fall, the promise, and those
divine precepts which concerned religious worship
and a religious life: and if any mistake arose, they
might have recourse to him while he lived, as to an
oracle, for the rectifying of it, and, after his death,
to Methuselah, and others, that had conversed with
him: so great was the care of Almighty God to pre
serve in his church the knowledge of his will, and
the purity of his worship.
21. And Enoch lived sixty and five years,
and begat Methuselah: 22. And Enoch
walked with God after he begat Methuse
lah, three hundred years, and begat sons
and daughters : 23. And all the days of
Enoch were three hundred and sixty-five
years : 24. And Enoch walked with God :
and he was not : for God took him.
The accounts here run on for several generations
•without any thing remarkable, or any variation but
of the names and numbers; but, at length, there
comes in one that must not be passed over so, of
whom special notice must be taken, and that is
Enoch, the seventh from Adam: the rest, we may
suppose, did virtuously, but he excelled them all,
and was the brightest star of the patriarchal age.
It is but little that is recorded concerning him; but
that little is enough to make his name great, greater
than the name ofthe other Enoch, who had a city
called by his name. Here are two things concern
ing him:
I. His gracious conversation in this world, which
is twice spoken of, v. 22, Enoch walked with God
after he begat Methuselah; and again v. 24, Enoch
walked with God. Observe,
1. The nature of his religion, and the scope and
tenor of his conversation; he walked with God,
which denotes, (1.) True religion; what is godli
ness, but walking with God? The ungodly and pro
fane are without God in the world, they walk con
trary to him; but the godly walk with God, which
presupposes reconciliation to God, for two cannot
walk together, except they be agreed, Amos 3. 3,
and includes all the parts and instances of a godly,
righteous, and sober, life: to walk with God, is to

set God always before us, and to act as those that
are always under his eye. It is to live a life of com
munion with God, both in ordinances and provi
dences; it is to make God's word our rule, and his
glory our end, in all our actions; it is to make it our
constant care and endeavour in every thing to please
God, and in nothing to offend him; it is to comply
with his will, to concur with his designs, and to be
workers together with him : it is to be followers of
him as dear children. (2. ) Eminent religion. He
was entirely dead to this world, and did not only
walk after God, as all good men do, but he walked
with God, as. if he were in heaven already: he lived
above the rate, not only of other men, but of other
saints; not only good in bad times, but the best in
good times. (3.) Activity in promoting religion
among others: executing the priest's office is called
walking before God, 1 Sam. 2. 30, 35, and see
Zech. 3. 7. Enoch, it should seem, was a priest of
the most high God, and, as Noah, who is likewise
said to walk with God, he was a preacher of right
eousness, and prophesied of Christ's second coming,
Jude 14, Behold, the Lord cometh with his holy my
riads. Now the Holy Spirit instead of saying, Enoch
lived, says, Enoch walked with God; for it is the life
of a good man to walk with God. This was, [1.}
The Business of Enoch's life, his constant care and
work; while others lived to themselves and the
world, he lived to God. [2.] It was the joy and
support of his life; communion with God was to
him better than life itself; To me to live is Christ,
Phil. 1. 21.
2. The date of his religion. It is said, v. 21, he
lived sixty-Jive years, and begat Methuselah; but,
v. 22, he walked with God after he begat Methu
selah; which intimates that he did not begin to be
eminent for piety, till about that time; at first he
walked but as other men. Great saints arrive at
their eminence by degrees.
3. The continuance of his religion; he walked
with God three hundred years, as long as he con
tinued in this world: the hypocrite will not pray al
ways; but the real saint that acts from a principle,
and makes religion his choice, will persevere to the
end, and walk with God while he lives, as one that
hopes to live for ever with him, Ps. 104. 33.
II. His glorious removal to a better world: as he
did not live like the rest, so he did not die like the
rest, v. 24, he was not, for God took him; that is,
as it is explained, Heb. 11. 3, He was translated
that he should not see death, and was not found be
cause God had translated him. Observe,
1. When he was thus translated. (1.) What time
of his life it was; when he had lived but three hun
dred and sixty-five years, (a year of years,) which,
as men's ages went then, was in the midst of his
days; for there was none of the patriarchs, before
the flood, that did not more than double that age:
but why did God take him so soon? Surely, be
cause the World, which was now grown corrupt,
was not worthy of him; or, because he was so
much above the world, and so weary of it, as to
desire a speedy removal out of it; or, because his
work was done, and done the sooner for his mind
ing it so closely. Note, God often takes them soon
est whom he loves best; and the time thev lose on
earth is gained in heaven, to their unspeakable ad
vantage. (2. ) What time of the world; it was when
all the patriarchs, mentioned in this chapter, were
living, except Adam, who died 57 years before,
and Noah, who was born 69 years after; they two
had sensible confirmations to their faith other ways,
but to all the rest, who were, or might have been
witnesses of Enoch's translation, that was a sensible
encouragement to their faith and hope concerning
a future state.
U 2 How his removal is expressed. He was not,

GENESIS, V.

59

for God took him. (1.) He was not any longer in
this world; it was not the period of his being, but of
his being here; he was not found, so the apostle ex
plains it from the LXX, not found by his friends,
who sought him, as the sons of the prophets sought
Elijah, 2 Kings 2. 17; not found by his enemies,
who, some think, were in quest of him, to put him
"to death in their rage against him for his eminent
piety: it appears by his prophecy, that there were
then many ungodly sinners, who spake hard speech
es, and, probably did hard things too, against God's
people, Jude 15, but God hid Enoch from them, not
under heaven, but in heaven. (2.) God took him
body and soul to himself in the heavenly paradise,
by the ministry of angels, as, afterward, he took
Elijah. He was changed, as those saints shall be,
that will be found alive at Christ's second coming,
Whenever a good man dies, God takes him, fetches
him hence, and receives him to himself. The apos
tle adds concerning Enoch, that before his transla
tion, he had this testimony that he pleased God, and
this was the good report he obtained. Note,
[1.] Walking with God, pleases God. [2.] We
cannot walk with God, so as to please him, but by
faith. [3.] God himself will put an honour upon
those that by faith walk with him so as to please
him. He will own them now, and witness for them
before angels and men at the great day: they that
have not this testimony before the translation, yet
shall have it after. [4.] Those whose conversation
in the world is truly holy, shall find their removal
out of it truly happy. Enoch's translation was not
only an evidence to faith of the reality of a future
state, and of the possibility of the body's existing in
glory in that state; but it was an encouragement to
the hope of all that walk with God, that they shall
be for ever with him: signal piety shall be crowned
with signal honours.
25. And Methuselah lived an hundred
eighty and seven years, and begat Lamech :
26. And Methuselah lived after he begat
Lamech seven hundred eighty and two
years, and begat sons and daughters : 27.
And all the days of Methuselah were nine
hundred sixty and nine years : and he died.
Concerning Methuselah observe, 1. The signifi
cation of his name, which some think, was prophet
ical; his father Enoch being a prophet; Methuselah
signifies, he dies, there is a dart, or, a sending forth,
namelv, of the deluge, which came the very year
that Methuselah died. If indeed his name was so
intended, and so explained, it was fair warning to a
careless world, a long time before the judgment
came. However, this is observable, that the longest
liver that ever was, carried death in his name, that
he might be reminded of its coming surely, though
it came slowly. 2. His age: he lived nine hundred
and sixty-nine years, the longest we read of, that
ever any man lived to, on earth; and yet he died:
the longest liver must die at last. Neither youth
nor age will discharge from that war, for that is the
end of all men: none can challenge life by long pre
scription, nor make that a plea against the arrests
of death. It is commonly supposed that Methuse
lah died a little before the flood; the Jewish writers
say, " seven days before," referring to ch. 7. 10,
and that he was taken away from the evil to come;
which goes upon this presumption which is gene
rally received, that all these patriarchs in this
chapter were holy good men. I am loath to offer
any surmise to the contrary; and yet I see not that
that can be anv more inferred from their enrolment
here among the ancestors of Christ, than that all
those kings of Judah were so, whose names are
recorded in his genealogy, many of whom, we are

sure, were much otherwise: and if this be ques
tioned, it may be suggested as probable, that Me
thuselah was himself drowned with the rest of the
world; for it is certain that he died that year.
28. And Lamech lived an hundred eighty
and two years, and begat a son : 29. And
he called his name Noah, saying, This
same shall comfort us concerning our work
and toil of our hands, because of the ground
which the Lord hath cursed: 30. And
Lamech lived after he begat Noah five hun
dred ninety and five 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 be>'
gat Shem, Ham, and Japheth.
Here we have the first mention of Noah, of whore
we shall read much in the following chapters.
Here is,
I. His name, with the reason of it: Noah signifies
rest; his parents gave him that name, with the
prospect oi his being a more than ordinary blessing
to his generation. This same shall comfort us con
cerning our work and toil of our hands, because of
the ground which the Lord liath cursed. Here is,
1. His complaint of the calamitous state of human
life; by the entrance of sin, and the entail of the
curse for sin, it is become very miserable : our whole
life is spent in labour, and our time filled up with
continual toil. God having cursed the ground, it is
as much as some can do, with the utmost care and
pains, to fetch a hard livelihood out of it. He speaks
as one fatigued with the business of this life, and
grudging that so many of our thoughts and precious
minutes, which otherwise might have been much
better employed, are unavoidably spent for the sup
port of the body. 2. His comfortable hopes of some
relief by the birth of this son : This same shalt com
fort us; which denotes not only the desire and ex
pectation which parents generally have concerning
their children, that when they grow up, they wifi
be comforts to them, and helpers in their business,
though they often prove otherwise; but it denotes
also an apprehension and prospect of something
more: very probably, there were some prophecies
that went before him, as a person that should be
wonderfully serviceable to his generation, which
they so understood as to conclude that he was the
promised Seed, the Messiah that should come: and
then intimates that a covenant-interest in Christ as
our's, and the believing expectation cf his coming,
furnish us with the best and surest comforts, both
in reference to the wrath and curse of God which
we have deserved, and to the toils and troubles of
this present time which we are often complaining
of. " Is Christ our's? Is heaven our's? This same
shall comfort us."
II. His children, Shem, Ham, and Japheth
These Noah begat, (the eldest cf these,) when he
was 500 years old. It should seem that Japheth
was the eldest, ch. 10. 21 ; but Shem is put first, be
cause on him the covenant was entailed, as appears
ch. 9. 26, where God is called the Lord God of
Shem; to him, it is probable, the birth-right was
given, and from him, it is certain, both Christ the
Head, and the church the body, were to descend;
therefore he is called Shem, which signifies aname,
because in his posterity the name of God should al
ways remain, till he should come out of his loins,
whose name is above every name; so that in putting
Shem first, Christ was in effect put first, who in all
things must have the pre-eminence.

60

GENESIS, VI.

CHAP. VI.

The most remarkable thing we have upon record concern
ing the old world, is, the destruction of it by the univer
sal deluge, which this chapter begins the story of;
wherein we have, I. The abounding iniquity of that
wicked world, v. 1..5. and v. 11, 12. II. The righteous
God's just resentment of that abounding . iniquity, and
his holy resolution to punish it, v. 6, 7. III. The' spe
cial favour of God to his servant Noah. 1. In the cha
racter given of him, v. 8.. 10. 2. In the communication
of God's purpose to him, v. 13, 17. 3. In the directions
he gave him to make an ark for his own safety, v. 14.. 16.
4. In the employing of him for the preservation of the
rest of the creatures, v. 18..21. Lastly, Noah's obedi
ence to the instructions given him, v. 22. And this con
cerning the old world is written for our admonition,
upon whom the ends of the new world are come.
1. A ND it came to pass, when men be-
J\. gan to multiply on the face of the
earth, and daughters were born unto them :
2. That the sons of God saw the daughters
of men, that they were fair : and they took
them wives of all which they chose.
For the glory of God's justice, and for warning to
a wicked world, before the history of the ruin of
the old world, we have a full account of its degene
racy, its apostasy from God and rebellion against
him. The destroying of it was an act, not of abso
lute sovereignty, but of necessary justice for the
maintaining of the honour of God's government
Now here we have an account of two things which
occasioned the wickedness of the -old world.
1. The increase of mankind. Men began to
multiply upon the face of the earth. This was the
effect of the blessing, ch. 1. 23, and yet man's cor
ruption so abused and perverted this blessing, that
it turned into a curse. Thus sin takes occasion by
the mercies of God to be the more exceeding sin
ful. Prov. 29. 16, When the wicked are multiplied,
transgression increaseth. The more sinners, the
more sin; and the multitude of offenders embolden
men: infectious diseases are more destructive in
populous cities; and ' sin is a spreading leprosy.
Thus in the New Testament church, when the
number of the disciples was multiplied, there arose
a murmuring, Acts 6. 1, and we read of a nation
that was multiplied, not to the increase of their joy,
Isa. 9. 3. Numerous families need to be well go
verned, lest they should become wicked families.
2. Mixed marriages, v. 2. The sons of God, that
is, the professors of religion, who were called by
the name of the Lord, and called upon that name,
married the daughters of men, that is, those that
were profane, and strangers to God and godliness.
The posterity of Seth did not keep by themselves,
as they ought to have done, both for the preserva
tion of their own purity, and in detestation of the
apostasy; they intermingled themselves with the
excommunicated race of Cain; they took them wives
of all that they chose. But what was amiss in these
marriages? (1. ) They chose only by the eye; they
saw that they were fair, which was all they looked at
(2. ) They followed the choice which their own cor
rupt affections made; they took all that they chose,
without advice and consideration. But, (3.) That
which proved of such bad consequence to them,
was, that they married strange wives, were un
equally yoked with unbelievers, 2 Cor. 6. 14. This
was forbidden to Israel, Deut 7. 3, 4. It was the
unhappy occasion of Solomon's apostasy, 1 Kings
11. 1..4. and was of bad consequence to the Jews
after their return out of Babylon, Ezra 9. 1, 2.
Note, Professors of religion, in marrying both them
selves and their children, should make conscience
of keeping within the bounds of profession. The
Dud will sooner debauch the good than the good re

form the bad. Those that profess themselves the
children of God, must not marry without his con •
sent, which they have not, if they join in affinity
with his enemies.
3. And the LojtD said, My Spirit shall
not always strive with man, for that he also
is flesh ; yet his days shall be an hundred
ancP.twenty years.
This comes in here, 1. As a token of God's dis
pleasure at those who married strange wives; heV
threatens to withdraw his Spirit from them, whom
they had grieved by such marriages, contrary to
their convictions. Fleshly lusts are often punished
with spiritual judgments, the sorest of all judg
ments. Or, 2. As another occasion of the great
wickedness of the old world; the Spirit of the Lord,
being provoked by their resistance of his motions,
ceased to strive with them, and then all religion
was soon Inst among them. This he warns them
of before, that they might not further vex his holy
Spirit, but by their prayers might stay him with
them. Observe in this verse,
1. God's resolution not always to strive with man
by his Spirit. The Spirit then strove by Noah's
preaching, 1 Pet. 3. 19, 20, and by inward checks;
but it was in vain with the most of men; therefore,
says God, He shall not always strive. Note, (1.)
The blessed Spirit strives with sinners, by the con
victions and admonitions of conscience, to turn them
from sin to God. (2.) If the Spirit be resisted,
quenched, and striven against; though he strive
long, he will not strive always, Hos. 4. 17. (3.)
Those are ripening apacejibr ruin, whom the Spirit
of grace has left off striving with.
2. The reason of that resolution; For that he also
is flesh, that is, incurably corrupt, and carnal, and
sensual, so that it is labour lost to strive with him.
Can the Ethiopian change his skin? He also, that
is, All, one as well as another, they are all sunk
into the mire of flesh. Note, (1.) It is the corrupt
nature, and inclination of the soul toward the flesh,
that oppose the Spirit's strivings, and render them
ineffectual. (2.) When a sinner has long adhered
to that interest, and sided with the flesh against the
Spirit, the Spirit justly withdraws his agency, and
strives no more. None lose the Spirit's strivings,
but those that have first forfeited them.
3. A reprieve granted, notwithstanding; yet his
days shall be 120 years; so long I will defer the
judgment they deserve, and give them space to
prevent it by their repentance and reformation.
Justice said, Cut them down; but mercy interceded,
Lord, let them alone this year also; and so far mercy
prevailed, that a reprieve was obtained for six-score
years. Note, The time of God's patience and for
bearance toward provoking sinners is sometimes
long, but always limited: reprieves are not par
dons; though God bear a great while, he will not
bear always.
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 renown: 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.
We have here a further account of the corrup
tion of the old world. When the sons of God had
matched with the daughters of men, though it was
very displeasing to God, yet he did not immediately

GENESIS, VI.

61

cut them off, but waited to see what the issue of
these marriages would be, and which side the chil
dren would take after; and it proved, (as it usu
ally does,) that they took after the worst side.
Here is,
T. The temptation they were under to oppress
and do violence; they were giants, they were men
of renown; they became too hard for all about
them, and carried all before them, 1. With their
great bulk, as the sons of Anak, Numb. 13. 33, and
2. With theirgreat name, as the king of Assyria,
Isa. 37. 11. These made them the terror of the
mighty in the land of- the living; and thus armejL
they daringly insulted the rights of all their neigh
bours, and trampled upon all that is just and sacred.
Note, Those that have so much power over others
as to be able to oppress them, have seldom so much
power over themselves as not to oppress; great
might is a very great snare to many. This dege
nerate race slighted the honour their ancestors had
obtained by virtue and religion, and made them
selves a great name by that which was the per
petual rum of their good name. •
II. The charge exhibited and proved against
them, v. 5. The evidence produced was incontes
table; God saw it, and that is instead of a thousand
witnesses. God sees all the wickedness that is
among the children of men; it cannot be concealed
from him now, and if it be not repented of, it shall
not be concealed by him shortly. Now, what did
God take notice of?
1. He observed all the streams of sin that flowed
along in men's lives, and the breadth and depth of
those streams; he saw that the wickedness of man was
great in the earth. Observe the connection of this
with what goes before; the oppressors were mighty
men, and men of renown; and then God saw that
the wickedness of man was great. Note, The wick
edness of a people is great indeed, when the most
notorious sinners are men of renown among them.
Things are bad, when bad men are not only honour
ed notwithstanding their wickedness, but honoured
for their wickedness, and the vilest men exalted;
wickedness is then great, when great men are
wicked. Their wickedness was great, that is,
abundance of sin was committed in all places, by all
sorts of people; and such sin as was in its own na
ture most gross, and heinous, and provoking; and
committed daringly, and with a defiance of heaven;
nor was any care taken by those who had power in
their hands, to restrain and punish it This God
saw. Note, All the sins of sinners are known to
God the Judge: those that are most conversant in
the world, though they see much wickedness in it,
yet they see but little of that which is; but God
sees all, and judges aright concerning it, how great
it is, nor can he be deceived in his judgment.
2. He observed the fountain of sin that was in
men's hearts: any one might see that the wickedness
of man was great, for they declared their sin as
Sodom ; but God's eye went further; he saw that
every imagination of the thoughts of his heart was
only evil continually. A sad sight, and very offen
sive to God's holy eye! This was the bitter root,
the corrupt spring: all the violence and oppres
sion, all the luxury and wantonness, that were in
the world, proceeded from the corruption of na
ture; lust conceived them, Jam. 1. 15. See. Matth.
15. 19. (1.) The heart was naught: that was de
ceitful and desperately wicked; the principles were
corrupt, and the habits and dispositions evil. (2. )
The thoughts of the heart were so; thought is some
times taken for the settled judgment or opinion, and
that was bribed, and biassed, and misled; some
times for the workings of the fancy, and those
were always either vain or vile, either weaving the
spider's web, or hatching the cocatrice's eggs. (3. )

The imagination of the thoughts of the heart was
so, thjit is, their designs 'and devices were wick
ed. They did not do evil only through careless
ness, as those that walk at all adventures, not heed
ing what they do; but they did evil deliberately, and
designedly, contriving how to do mischief. It was
bad indeed; for it was only evil, continually evil,
and every imagination was so. There was no good
to be found among them, no not at any time: the
stream of sin was full, and strong, and constant; and
God saw it; see Ps. 14, 1.. 3.
6, And it repented the Lord that he had
made man on the earth, and it grieved him
at his heart: 7;. And the Lord said, 1
will destroy man whom I have created
from the face of the earth ; both man, and
beast, and the creeping thing, and the fowls
of the air ; for it repenteth me that I have
made them.
Here is,
I. God's resentment of man's wickedness; he did
not see it as an unconcerned spectator, but as one
injured and affronted by it; he saw it as a tender fa
ther sees the folly and stubbornness of a rebellious
and disobedient child, which not only angers him,
but grieves him, and makes him wish he had been
written childless. The expressions here used, are
very strange. It repented the Lord that he had
made man upon the earth, that he had made a crea
ture of such noble powers and faculties, and had
put him on this earth, which he built and furnished
on purpose to be a convenient, comfortable habita
tion for him; and it grieved him at his heart. These
are expressions after the manner of men, and must
be understood so as not to reflect upon the honour
of God's immutability or felicity.
1. It does not bespeak any passion or uneasiness
in God; (nothing can create disturbance to the eter
nal mind;) but it bespeaks his just and holy displea
sure against sin and sinners; against sin as odious to
his holiness, and against sin as obnoxious to his jus
tice. He is pressed by the sins of his creatures,
Amos 2. 13, wearied, Isa. 43. 24, broken, Ezek. 6.
9, grieved, Ps. 95. 10, and here, grieved to the
heart, as men are when they are wronged and
abused by those they have been very kind to, and
therefore repent of their kindness, and wish they
had never fostered that snake in their bosom, which
now hisses in their face, and stings them to the
heart. Does God thus hate sin? And shall not we
hate it? Has our sin grieved him to the heart?
And shall not we be grieved and pricked to the
heart for it? O that this consideration might humble
us, and shame us, and that we may look on him whom
we have thus grieved, and mourn! Zech. 12. 10.
2. It does not bespeak any change in God's mind;
for he is in one mind, and who can turn him? With
him there is no variableness. But it bespeaks a
change of his way; when God had made man up
right, he rested and was refreshed, Exod. 31. 17,
and his way toward him was such as showed ht
was pleased with the work of his own hands; but
now that man was apostatized, he could not do
otherwise than show himself displeased: so that the
change was in man, not in God. God repented that
he had made man; but we never find him repenting
that he redeemed man, though that was a work of
much greater expense, because special and effec
tual grace is given to secure the great ends of re
demption; so that those gifts and callings are with
out repentance, Rom. 11. 29.
II. God's resolution to destroy man for his wick
edness, v. 7. Observe, 1. When God repented
that he had made man, he -resolved to destrov man.

62

GENESIS, VI.

Thus they that truly repent of sin, will resolve, in
the strength of God's grace, to mortify sin, and to
destroy it, and so to undo what they have done
amiss; we do but mock God in saying that we are
sorry for our sin, and that it grieves us to the heart,
if we continue to indulge it In vain do we pretend
a change of our mind, if we do not evidence it by a
change of our way. 2. He resolves to destroy
man; the original word is very significant, / will
wipe off man from the earth, (so some,) as dirt or
filth is wiped off from a place which should be
clean, and is thrown to the dunghill, the proper
place for it See 2 Kings 21. 13. Those that are
the spots of the places they live in, are justly wiped
away by the judgments of God. I will blot out
man from the earth, (so others,) as those lines are
blotted out of a book, which displease the author;
or, as the name of a citizen is blotted out of the
rolls of the freemen, when he is dead, or disfran
chised. 3. He speaks of man as his own creature
then, when he resolves upon his ruin, Man whom I
have created; "Though I have created him, that
shall not excuse him. Isa. 27. 11, He that made
him, will not save him; he that is our Creator, if he
shall not be our Ruler, will be our Destroyer. Or,
"Because I have created him, and he has been so
undutifol and so ungrateful to his Creator, therefore
I will destroy him: those forfeit their lives that do
not answer the end of their living. 4. Even the
brute creatures were to be involved in this destruc
tion, Beasts and creeping things, and the fowl of the
air. These were made for man, and therefore
must be destroyed with man; for it follows, It re-
penteth me that I have made them; for the end of
their creation also was frustrated: they were made,
that man might serve and honour God with them;
and therefore were destroyed, because he had serv
ed his lusts with them, and made them subject to
vanity. 5. God took up this resolution concerning
men, after his Spirit had been long striving with
them in vain. None are ruined by the justice of
God but those that hate to be reformed by the grace
of God.
8. But Noah found grace in the eyes of
the Lord. 9. These are the generations of
Noah: Noah was a just man and perfect in
his generations, and Noah walked with
God. 10. And Noah begat three sons,
Shem, Ham, and Japheth.
We have here Noah distinguished from the rest
of the world, and a peculiar mark of honour put up
on him.
1. When God was displeased with the rest of the
world, he favoured Noah, v. 8, But Noah found
grace in the eyes of the Lord. This vindicates God's
justice in his displeasure against the world, and
shows that he had strictly examined the character
of every person in it, before he pronounced it uni
versally corrupt; for, there being one good man, he
found him out, and smiled upon him. It also mag
nifies his grace towards Noah, that he was made a
vessel of God's mercy, when all mankind besides
were become the generation of his wrath: distin
guishing favours bring under peculiarly strong obli
gations. Probably, Noah did not find favour in the
eyes of men; they hated andpersecuted him, because
both by his life and preaching he condemned the
world: but he found grace in the eyes of the Lord,
and that was honour and comfort enough. God made
more account of Noah than of all the world besides;
and this made him greater and more truly honoura
ble than all the giants that were in those days, who
became mighty men, and men of renown. Let this
be the top of your ambition, to find grace in the eyes
ef the Lord; herein let us labour, that, present or

absent, we may be accepted of him, 2 Cor. 5; 9,
Those are highly favoured, whom God favours.
2. When the rest of the world was corrupt and
wicked, Noah kept his integrity, v. 9, These are
the generations of Noah: this is the account we have
to give of him; Noah was a just man. This cha •
racter of Noah comes in here either, (1.) As thi"
reason of God's favour to him; his singular piety
qualified him for singular tokens of God's loving
kindness. Those that would find grace in the eyes
of the Lord, must be as Noah was, and do as Noah
did : God loves those that love him : or (2.1 As the ef
fect of God's favour to him: it was God s good- will
to him that produced this good work in him; he was
a very good man, but he was no better than the
grace of God made him, 1 Cor. 15. 10. Now ob
serve his character; [1. ] He was a just man, that
is, justified before God by faith in the promised
Seed; for he was an heir of the righteousness which
is by faith, Heb. 11. 7. He was sanctified, and had
right principles and dispositions implanted in him;
and he was righteous in his conversation, one that
made conscience of rendering to all then- due, to God
his due, and to men their's. Note, None but a
downright honest man, can find favour with God;
that conversation which will be pleasing to God,
must be governed by simplicity ana godly sincerity,
notbyfleshly wisdom, 2 Cor. 1. 12. God has some
times chosen the foolish things of the world, but he
never chose the knavish things of it [2.] He was
perfect, not with a sinless perfection, but a perfec
tion of sincerity; and it is well for us, that by virtue
of the covenant of grace, upon the score of Christ's
righteousness, sincerity is accepted as our gospel
perfection. J3.] He walked with God, as Enoch
had done before him; he was not only honest, but
devout: he walked, that is, he acted with God, as
one always under his eye ; he lived a life of commun
ion with God; it was his constant care to conform
himself to the will of God, to please him, and to ap
prove himself to him. Note, God looks down upon
those with an eye of favour, who sincerely look up
to him with an eye of faith. But, [4.] That which
crowns his character, is, that thus he was, and thus
he did, in his generation, in that corrupt degenerate
age, in which his lot was cast It is easy to be reli
gious, when religion is in fashion; but it is an evi
dence of strong faith and resolution, to swim against
a stream to heaven, and to appear for God, when no
one else appears for him : so Noah did, and it is upon
record, to his immortal honour.
11. The earth also was corrupt before
God, and the earth was filled with violence.
12. And God looked upon the earth, and,
behold, it was corrupt; for all flesh had cor
rupted his way upon the earth.
The wickedness of that generation is here again
spoken of, 1. As a foil to Noah's piety; he was just
and perfect, when all the earth was cvimq,"--. w, 2,
As a further justification of God's resolution to de
stroy the world, which he was now about to com
municate to his servant Noah.
1. Allkindof sin was found among them, for v. 11,
it is said that the earth was (1. ) Corrupt before God,
that is, in the matters of God's worship; either they
had other gods before him, or, they worshipped him
by images, or, they were corrupt and wicked in de
spite and contempt of God, daring him and defying
him to his face. (2.) The earth was also filled with
violence, and injustice toward men; there was no or
der or regular government; no man was safe in the
possession of that which he had the most clear and
incontestable right to, no not the most innocent life,
nothing but murders, rapes, and rapine. Note,
Wickedness, as it is the shame of the human nature

GENESIS, VI.

63

so it is the ruin of human society; it takes away con
science and the fear of God, and men become beasts
and devils to one another, like the fishes of the sea,
where the greater devour the lesser. Sin fills the
earth with violence, and so turns the world into a
wHderness, into a cock-pit
2. The proof and evidence of it were undeniable;
for God looked upon the earth, and was himself an
eye-witness of the corruption that was in it, of which
before, v. 5. The righteous judge in all his judg
ments proceeds upon the infallible certainty of his
own omniscience, Ps. 33. 13.
3. That which most aggravated the matter, was
the universal spreading of the contagion. All flesh
had corrupted his way. It was not some particular
nations or cities that were thus wicked, but the
whole world of mankind were so: there was none
that did good, no, not one, beside Noah. Note,
When wickedness is become general and universal,
ruin is not far off; while there is a remnant of pray
ing people in a nation to empty the measure as it
fills, judgments may be kept off a great while; but
when all hands are at work to pull down the fences
by sin, and none stand in the gap to make up the
breach, what can be expected but an inundation of
wrath? 1 3 And God said unto Noah, The end
of all flesh is come before me ; for the earth
is filled with violence through them ; and,
behold, I will destroy them with the earth.
14. Make thee an ark of gopher-wood ;
rooms shalt thou make in the ark, and shall
pitch it within and without with pitch. 1 5,
And this is the fashion which thou shalt make
it of: The length of the ark shall be three
hundred cubits, the breadth of it fifty cubits,
and the height of it thirty cubits. 16. A
window shalt thou make to the ark, and in
a cubit shalt thou finish it above ; and the
door of the ark shalt thou set in the side
thereof; with lower, second, and third, sto
ries shalt thou make it. 17. And, behold,
I, even I, do bring a flood of waters upon
the earth, to destroy all flesh, wherein is the
breath of life from under heaven ; and every
thing that is in the earth, shall die. 1 8. But
with thee will 1 establish my covenant ; and
thou shalt come into the ark, thou, and thy
sons, and thy wife, and thy sons1 wives with
thee. 19. 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 af
ter their kind, and of cattle after their kind,
of every creeping thing of the earth after his
kind, two of every sort shall come unto thee,
to keep them alive. 21 . And take thou unto
thee of all food that is eaten, and thou shalt
gather it to thee ; and it shall be for food for
thee and for them.
Here it appears indeed that Noah found grace in
the eyes of the Lord; God's favour to him was plain
ly intimated in what he said to him, v. 8. . 10, where
his name is mentioned five times in five lines, when
once might have served to make the sense clear, as
if the Holy Ghost took a pleasure in perpetuating
his memory; but it appears much more in what he

says to him in these verses— the informations and
instructions here given him.
1. God here makes Noah the man of his counsel;
communicating to him his purpose to destroy this
wicked world by water, as, afterward, he told Abra
ham his resolution concerning Sodom, ch. 18. 17,
Shall I hide from Abraham? So here, Shall I hide
from Noah, the thing that I do, seeing that he shall
become a great nation? Note, The secret of the Lord
is with them that fear him, Ps. 25. 14; it was with
his servants the prophets, Amos 3. 7, by a spirit of
revelation, informing them particularly of his pur
poses ; it is with all believers, by a spirit of wisdom
and faith, enabling to understand and apply the ge
neral declarations of the written word, and the warn
ings there given.
Now, 1. God told Noah, in general, that he would
destroy the world, v. 13, The end of all flesh is
come before me; I will destroy them, that is, The
ruin of this wicked world is decreed and determin
ed; it is come; that is, it will come surely, and come
quickly. Noah, it is likely, in preaching to his
neighbours, had warned them, in general, of the
wrath of God that they would bring upon themselves
by their wickedness, and now God seconds it by a
particular denunciation of wrath, that Noah might
try if that would work upon them; whence observe,
(1.) That God eonfirmeth the words of his messen
gers, Isa. 44. 26. (2.) That to him that has, anduses
what he has for the good of others, more shall be
given, more full instructions. 2. He told him par
ticularly, that he would destroy the world by a flood
of waters, v. 17, And behold, I, even I, do bring a
flood of waters upon the earth. God could have de
stroyed all mankind by the sword of an angel, a
flaming sword turning every way, as he destroyed
all the first-born of the Egyptians, and the camp of
the Assyrians ; and then there needed no more than
to set a mark upon Noah and his family for their
preservation ; but God chose to do it by a, flood of
waters, which should drown the world. The rea
sons, we may be sure, were wise and just, though to
us unknown. God has many arrows in his quiver,
and he may use which he pleases: as he chooses the
rod with which he will correct his children, so he
chooses the sword with which he will cut off his
enemies. Observe the manner of expression, /, even I, do
bring a flood; I that am infinite in power, and there
fore can do it, infinite in justice, and therefore will
doit. (1.) It bespeaks the certainty of the judg
ment; I, even I, will do it; that cannot but be done
effectually, which God himself undertakes the doing
of; see Job 11. 10. (2.) It bespeaks the tendency of
it to God's glory, and the honour of his justice; thus
he will be magnified and exalted in the earth, and
all the world shall be made to know that he is the
God to whom vengeance belongs: methinks the ex
pression here is somewhat like that, Isa. 1. 24, Ah,
I will ease me of mine adversaries.
II. God here makes Noah the man of his cove
nant, another Hebrew periphrasis of a friend, v. 18,
But with thee will I establish my covenant. 1. The
covenant of providence; that the course of nature shall
be continued to the end pf time, notwithstanding the
interruption which the flood would give to it; this
promise was immediately made to Noah and his sons,
ch. 9. 8, &c. They were as trustees for all this part
of the creation, and a great honour was thereby put
upon him and his. 2. The covenant of grace; that
God would be to him a God, and that out of his seed
God would take to himself a people. Note, (1.)
When pod makes a covenant, he establishes it, he
makes it sure, he makes it good; his are everlasting
covenants. (2. ) The covenant of grace has in it the
recompense of singular services, and the fountain
and foundation of all distinguishing favours; we need

64

GENESIS, VI.

desire no more, either to make up our losses for
God, or to make up a happiness for us in God, than
to have his covenant established with us.
III. God here makes Noah a monument of spar
ing mercy, by putting him in a way to secure himself
in the approaching deluge, that he might not perish
with the rest of the world. / will destroy them,
says God, with the earth, v. 13. " But make thee
an ark; I will take care to preserve thee alive."
Note, Singular piety shall be recompensed with dis
tinguishing salvations, which are in a special manner
obliging. This will add much to the honour and
happiness of glorified saints, that they shall be sav
ed, when the greatest part of the world is left to
perish. Now, 1. God directs Noah to make an ark, v. 14..
16. This ark was like the hulk of a ship, fitted not
to sail upon the waters, (there was no occasion for
that, when there should be no shore- to sail to,) but
to float upon the waters, waiting for their fall. God
could have secured Noah by the ministration of an
gels, without putting him to any care or pains or
trouble, himself; but he chose to employ him in
making that which was to be the means ot his pre
servation, both for the trial of his faith and obedi
ence, and to teach us that none shall be saved by
Christ, but those only that work out their salvation;
we cannot do it without God, and he will not with
out us: both the providence of God, and the grace
of God, own and crown the endeavours of the obedi
ent and diligent
God gave him very particular instructions con
cerning this building, which could not but be admi
rably well-fitted for the purpose, when Infinite Wis
dom itself was the Architect (1.) It must be made
of gopher w tod: Noah, doubtless knew what sort of
wood that was, though now we do not, whether ce
dar, or cypress, or what other. (2.) He must make
it three stories high within. (3.) He must divide it
into cabins, with partitions, places fitted for the se
veral sorts of creatures, so as to lose no room. (4.)
Exact dimensions are given him, that he might
make it proportionable, and might have room
enough in it to answer the intention, and no more.
Note, [1.] Those that work for God, must take
their measures from him, and carefully observe
them. [2. ] It is fit that he who appoints us our ha
bitation, should fix the bounds and limits of it (5. )
He must pitch it within and without; without, to
shed off the rain, and to prevent the water from
soaking in; within, to take away the ill smell of the
beasts, when kept close. Observe, God does not
bid him. paint it, but pitch it If God give us habi
tations that are safe, and warm, and wholesome, we
are bound to be thankful, though they are not mag
nificent or nice. (6. ) He must make a little window
toward the top, to let in light, and (some think) that
through that window he might behold the desola
tions to be made in the earth. (7. ) He must make
a door in the side of it, by which to go in and out
2. God promises Noah, that he and his should be
preserved alive in the ark, v. 18, Thou shalt come
into the ark. Note, What we do in obedience to
God, we ourselves are likely to have the comfort
and benefit of; If thou be wise, thou shalt be wise for
thyself. Nor was he himself only saved in the ark,
but his wife, and his sons, and his sons' wives. Ob
serve, (1. ; The care of good parents; they are soli
citous not only for their own salvation, but for the
salvation of their families, and especially their chil
dren. (2.) The happiness of those children that
have godly parents; their parents' piety often pro
cures them temporal salvation, as here; and it fur
thers them in the way to eternal salvation, if they
improve the benefit of it
rV. God here makes Noah a great blessing tq the
world, and herein makes him an eminent type of

the Messiah, though not the Messiah himself, aa
his parents expected, ch. S. 29.
1. God made him a preacher to the men of that
generation. As a watchman, he received the word
from God's mouth, that he might give them warn
ing, Ezek. 3. 17. Thus while the long-suffering
of God waited, by his spirit in Noah, he preached
to the old world, Who, when St Peter wrote, were
spirits in prison, 1 Pet. 3. 18 . . 20, and herein he
was a type of Christ, who, in a land and age
wherein all flesh had corrupted t/ieir way, went
about preaching repentance, and warning men of a
deluge of wrath coming.
2. God made him a saviour to the inferior crea
tures, to keep the several kinds of them from
perishing and being lost in the deluge, v. 19 . . 21.
This was a great honour put upon him, that not
only in him the race of mankind should be kept up,
and that from him should proceed a new world, the
church, the soul of that world, and Messiah, the
Head of that church; but that he should be instru
mental to preserve the inferior creatures, and so
mankind should in him acquire a new title to them
and their service. (1.) He was to provide shelter
for them, that they might not be drowned. Two of
every sort, male and female, he must take with him
into the ark; and lest he should make any difficulty
of gathering them together, and getting them in,
God promises, v. 20, that they should of their own
accord come to him. He that makes the ox to
know his owner and his crib, then made him know
his preserver and his ark. (2.) He was to provide
sustenance for them, that they might not be starved,
v. 21. He must victual his ship according to the
number of his crew, that great family which he had
now the charge of, and according to the time ap
pointed for his confinement Herein also he was a
type of Christ, to whom it is owing that the world
stands, by whom all things consist, and who pre
serves mankind from being totally cut off and ruin
ed by sin; in him the holy seed is saved alive, and
the creation rescued from the vanity under which it
groans. Noah saved those whom he was to rule,
so does Christ, Heb. 5, 9.
22. Thus did Noah, according to all that
God commanded him, so did he.
Noah's care and diligence in building the ark may
be considered,
1. As an effect of his faith in the word of God;
God had told him he would shortly drown the
world; he believed it, feared the threatened deluge,
and, in that fear, prepared the ark. Note, We
ought to mix faith with the revelation God has
made of his wrath against all ungodliness and un
righteousness of men; the threatenings of the word
are not false alarms. Much might have been ob
jected against the credibility of this warning given
to Noah. "Who could believe that the wise God,
who made the world, should so soon unmake it
again; who had drawn the waters off the dry
land, ch. 1. 9, 10, should cause them to cover it
again? How would this be reconciled with the
mercy of God, which is over all his works; especi
ally that the innocent creatures should die for man's
sin? Whence would water be had sufficient to
deluge the world? And, if it must be so, why
should notice be given of it to Noah only?" But
Noah's faith triumphed over all these corrupt rea •
sonings. 2. As an act of obedience to the command of God;
had he consulted with flesh and blood, many objec
tions would have been raised against it To rear a
building, such a one as he never saw, so large, and
of such exact dimensions, would put him upon a
great deal of care, and labour, and expense; it
would be a work of time, the vision was for a great

GENESIS, Vn.

65

¦wrhile to come; his neighbours would ridicule him
for his credulity, and he would be the song of the
drunkards; his building would be called Noah's
folly; if the worst came to the worst, as we say,
each would fare as well as his neighbours. But
these, and a thousand such objections, Noah by
faith got over; his obedience was ready and reso
lute. Thus did Noah willingly and cheerfully,
without murmuring and disputing, God says, Do
this, and he does it: it was also punctual and perse
vering; he did all exactly according to the instruc
tions given him, and having begun to build, did not
give off till he had finished it: so did he, and so
must we do.
3. As an instance of wisdom for himself, thus to
provide for his own safety; he feared the deluge,
and therefore prepared the ark. Note, When God
gives warning of approaching judgments, it is our
wisdom and duty to provide accordingly. See Exod.
9. 20, 21. Ezek. 3. 18. We must prepare to meet
the Lord in his judgments on earth, flee to his name
as a strong tower. Prov. 18^ 10, enter into our
chambers, Isa. 26. 20, 21, especially prepare to
meet him at death, and in the judgment of the great
day, build upon Christ the Rock, Matth. 7. 24, go
into Christ the Ark.
4. As intended for warning to a careless world:
and it was fair warning of the deluge coming; every
blow of his axes and hammers was a call to repent
ance, a call to them to prepare arks too. But since
by it he could not convince the world, by it he con
demned the world, Heb. 11. 7.
CHAP. VII.
Ib this chapter, we have the performance of what was fore
told in the foregoing chapter, both concerning the de
struction of the old world, and the salvation of Noah ;
for we may be sure that no word of God shall fall to .the
ground. There we left Noah busy about his ark, and
full of care to get it finished in time, while the rest of his
neighbours were laughing at him for his pains. _ Now
here we see what was the end thereof; the end of his care,
and of their carelessness. And this famous period of the
old world gives us some idea of the state of things, when
the world that now is, shall be destroyed by fire, as that
was by water, See 2 Pet. 3. 6, 7. We have, in this
chapter, I. God's gracious call to Noah to come into the
ark, v. 1, and to bring the creatures that were to be pre
served alive, along with him, v. 2, 3, in consideration of
the deluge at hand, v. 4. II. Noah's obedience to this
heavenly vision, v. 5. When he was six hundred years
old, he came with his family into the ark, v. 6, 7, and
brought the creatures along with him, v. 8, 9, an account
of which is repeated, v. 13. .16. to which is added God's
tender care to shut him in. III. The coming of the
threatened deluge, v. 10, the causes of it, v. 11, 12, the
prevalency of it, v. 17. .20. IV. Thedreadful desolations
that were made by it in the death of every living crfeature
upon earth, except those that were in the ark, v. 21. .23.
V. The continuance pf it in full sea, before it began to
ebb, one hundred and fifty days, v. 24.
1. A ND the Lord said unto Noah, Come
_/jL thou, and all thy house, into the ark ;
for thee have I seen righteous before me in
this generation, 2. Of every clean beast
thou shalt take to thee by sevens, the male
and his female : and of beasts that are not
clean by two, the male and his female; 3.
Of fowls also of the air by sevens, the male
and the female : to keep seed alive upon the
face of all the earth. 4. For yet seven
days, and I will cause it to rain upon the
earth forty days and forty nights ; and every
living substance that 1 have made will I
destroy from off the face of the earth.
Here is,
I. A gracious invitation of Noah and his family
Vol. I— I

into a place of safety, now that the flood of waters
was coming on, v, 1.
1. The call itself is very kind, like that of a ten
der father to his children, to come in doors, when
he sees night or a storm coming; Come thou, and
all thy house, that small family that thou hast, into
the ark. Observe, (l.)Noah did not go into the
ark till God bade him; though he knew it was de
signed for his place of refuge, yet he waited for a
renewed command, and had it. It is very comfort
able to follow the calls of Providence, and to see
God going before us in every step we take. (2.)
God does not bid him go into the ark, but come into
it, implying that God would go with him, would
lead him into it, accompany him in it, and in due
time bring him safe out of it. Note, Wherever we
are, it is very desirable to have the presence of God
with us, for that is all in all, to the comfort of every
condition. This was it that made Noah's ark,
which was a prison, to be to him not only a refuge,
but a palace. (3.) Noah had taken a great deal of
pains to build the ark, and now he was himself pre
served alive in it. Note, What we do in obedience
to the command of God, and in faith, we ourselves
shall certainly have the comfort of, first or last.
(4.) Not he only, but his house also, his wife and
children, are called with him into the ark. Note,
It is good to belong to the family of a godly man; it
is safe and comfortable to dwell under such a sha
dow. One of Noah's sons was Ham, who proved
afterward a bad man, yet he was saved in the ark;
which intimates, [1.] That wicked children often
fare the better for the sake of their godly parents.
[2.] That there is a mixture of bad with good in
the best societies on earth, and we are not to think
it strange; iii Noah's family there was a Ham, and
in Christ's, family there was a Judas: there is no
perfect purity on this side heaven. (6.) This call
to Noah was a type of the call which the gospel
gives to poor sinners. Christ is an ark already pre
pared, in whom alone we can be safe, when death
and judgment come; now the burthen of the song
is, "Come, come;" the word says, "Come;" mi
nisters say, "Come;" the' Spirit says, "Come,
come into the ark."
2. The reason for this invitation is a very honoura
ble testimony to Noah's integrity, For thee have I
seen righteous before me in this generation. Ob
serve, (1.) Those are righteous indeed, that are
righteous before God, that have not only the form
of godliness by which they appear righteous before
men, who may easily be imposed upon, but the
power of it, by which they approve themselves
to God, who searches the heart, and cannot be de
ceived in men's character. (2.) God takes notice
of, and is pleased with, those that are righteous be
fore him; Thee have I seen. In a world of wicked
people, God could see one. righteous Noah; that
single grain of wheat could not be lost, no not in so
great a heap of chaff. The Lord knows them that
are his. (3. ) God that is a Witness to, will shortly
be a witness/or, his peopled integrity; he that sees
it, will proclaim it before angels and men, to their
immortal honour. They that obtain mercy to be
righteous, shall obtain witness that they are righte
ous. (4. ) God is, in a special manner, pleased with
those that are good in bad times and places. Noah
was therefore illustriously righteous, because he was
so m that wicked and adulterous generation. (5. )
Those that keep themselves pure in times of com
mon iniquity, God will keep safe in times of com
mon calamity; those that partake not with others in
their sins, shall not partake with them in their
plagues; those that are better than others, are, even
m this hfei safer than others, and it is better with
them.

66

GENESIS, VII.

n. Here are necessary orders given concerning
the brute creatures that were to be preserved alive
with Noah in the ark, v. 2, 3. They were not ca
pable of receiving the warning and directions them
selves, as man was, who herein is taught more than
the beasts of the earth, and made' wiser than the
fowls of heaven — that he is endued with the power
of foresight; therefore man is charged with the care
of them: being tinder his dominion, they must be
under his protection; and though he could not secure
every individual, yet he must carefully preserve
every species, that no tribe, no not the least con
siderable, might entirely perish out of the creation.
Observe in this, 1. God's care, for man, and for his
comfort and benefit; we do not find that Noah was
solicitous of himself about this matter; but God con
sults our happiness more than we do ourselves.
Though God saw that the old world was very pro
voking, and foresaw that the new one would be lit
tle better; yet he would preserve the brute-crea
tures for man's use: Doth God take care for oxen?
1 Cor. 9. 9. Or was it not rather for man's sake
that this care was taken? 2. Even the unclean
beasts (which were least valuable and profitable)
were preserved alive in the ark; for God's tender
mercies are over all his works, and not only over
those that are of the most eminence and use. 3.
Yet more of the clean were preserved' than of the
unclean, (1.) Because the clean were most for the
service of man; and therefore, in favour to him,
more of them were preserved, and are still propa
gated. Thanks be to God, that there are not herds
pf lions as there are of oxen, nor flocks of tigers as
there are of sheep. (2.) Because the clean were
for sacrifice to God; and therefore in honour to
him, more of them were preserved, three couple
for breed, and the odd seventh for sacrifice, ch. 8.
20. God gives us six for one in earthly things, as
in the distribution of the days of the week, that in
spiritual things we should be all for him. What is
devoted to God's honour, and used in his service, is
particularly blessed and increased.
III. Here is notice given of the now imminent
approach of the flood, v. 4, Yet seven days, and I
will cause it to rain. 1. "It shall be seven days yet,
before I do it. " After the 120 years were expired,
God grants them a reprieve of seven days longer;
both to show how slow he is to anger, and that
punishing work is his strange work, and also to give
them some further space for repentance; but all in
vain; these seven days were trifled away, after all
the rest; they continued secure and sensual until the
day that the flood came. 2. "It shall be but seven
days. " While Noah told them of the judgment at a
distance, they were tempted to put off their repent
ance, because the vision was for a great while to
come; but now he is ordered to tell them that it is at
the door, that they have but one week more to turn
them in, but one sabbath more to improve; to see
if that will now, at last, awaken them to consider
the things that belonged to their peace, which
otherwise would soon be hidden from their eyes.
But it is common for those who have been careless
of their souls during the years of their health, when
they have looked upon death at a distance, to be as
careless during the days, the seven days, of their
sickness, when they see it approaching, their hearts
being hardened by the deceitfulness of sin.
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 with him, into the ark,
because of the waters of the flood. 8. Of

clean beasts, and of beasts that are not
clean, and of fowls, and of every thing that
creepeth upon the earth. 9. There went in
two and two unto Noah into the ark, the
male and the female, as God had com
manded Noah. 10. And it came to pass
after seven days, that the waters of the flood
were upon the earth.
Here is Noah's ready obedience to the commands
that God gave him.
1. He went into the ark, upon notice that the
flood would come after seven days, though, proba
bly, as yet there appeared no visible sign of its ap
proach, no cloud arising that threatened it, nothing
done toward it, but all continued serene and clear;
for as he prepared the ark by faith in the warning
given, that the flood would come, so he went into it
by faith in this warning, that it would come quickly,
though he did not see that the second causes had yet
begun to work. In every step he took, he walked
by faith, and not by sense. During these seven
days, it is likely, he was settling himself and his
family in the ark, and distributing the creatures into
their several apartments, which was the conclu
sion of that visible sermon which he had long been
preaching to his careless neighbours, and which,
one would think, might have awakened them; but,
not obtaining that desired end, it left their blood
upon their own heads.
_2. He took all his family along with him; his
wife, to be his companion and comfort; (though it
should seem that, after this, he had no children by
her;) his sons, and his sons' wives, that by them not
only his family, but the world of mankind, might be
built up. Observe, Though men were to be redu
ced to so small a number, and it would be very desi
rable to have the world speedily repeopled, yet
Noah's sons were to have each of them but one wife;
which strengthens the arguments against having ma
ny wives; for from the beginning of this new world it
was not so: as, at first, God made, so.fiow he kept
alive, but one woman for one man; see Matth. 19.
4, 8.
3. The brute-creatures readily went in with him:
the same hand that at first brought them to Adam
to be named, now brought them to Noah to be pre
served; the ox now knew his owner, and the ass his
protector's crib, nay, even the wildest creatures
nocked to it; but man was become more brutish than
the brutes themselves, and did not know, did not
consider, Isa. 1. 3.
11. In the six hundredth year of Noah's
life, in the second month, the seventeenth
day of the month, the same day were all
the fountains of the great deep broken up,
and the windows of heaven were opened.
12. And the rain was upon the earth forty
days and forty nights.
I. The. date of this great event; this is carefully
recorded, for the great certainty of the story.
1. It was in the 600th year of Noah's life, which,
by computation, appears to be 1656 years from the
creation. The years of the old world are reckoned,
not by the reigns of the giants, but by the lives of.
the patriarchs; saints are of more account with God
than princes: The righteous shall be had in ever
lasting remembrance. Noah was now a very old
man, even as men's years went then. Note, (1.)
The longer we live in this world, the more we see
of the miseries and calamities of it; it is therefore
spoken of as the privilege of those that die young,
that their eyes shall not see the evil which is coming,

GENESIS, VII.

67

2 Kings 22. 20. (2.) Sometimes God exercises his
old servants with extraordinary trials of obedient pa
tience. The oldest of Christ's soldiers must not
promise themselves a discharge from their warfare,
till death discharge them. Still they must gird on
their harness, and not boast as though they had put
it off. . As the year of the deluge is recorded, so,
2. We are told that it was in the second month,
the seventeenth day of the month, which is reckoned
to be about the beginning of November; so that
Noah had had a harvest just before, from which to
victual his ark.
II. The second causes that concurred to this de
luge; in the self-same day that Noah was fixed in
the ark, the inundation began. Note, 1. Desolating
judgments come not, till God has provided for the
security of his own people; see ch. 19. 22, I can do
nothing till thou be come thither: and we find, Rev.
7. 3, the winds are held till the servants of God are
sealed. 2. When good men are removed, judg
ments are not far off; for they are taken away from
the evil to come, Isa. 37. 1. When they are called
into the chambers, hidden in the grave, hidden in
heaven, then God is coming out of his place to pu
nish, Isa. 26. 20, 21.
Now see what was done on that day, that fatal day
to the world of the ungodly. 1. The fountains of
the great deep were broken up. Perhaps there need
ed no new creation of waters; what Were already
made to be, in the common course of providence,
blessings to the earth, were now by an extraordina
ry act of divine power, made the ruin of it God
has laid up the deep in- storehouses, (Ps. 33. 7.) and
now he broke up those stores. As our bodies have
in themselves those humours, which, when God
pleases, become the seeds and springs of mortal dis
eases; so the earth had in its bowels those waters,
which, at God's command, sprang up, and flooded it
God had, in the creation, set bars and doors to the
waters of the sea, that they might not return to cover
the earth, (Ps. 104. 9.' Job 38. 9.. 11.) and now he
only removed those ancient landmarks, mounds,
and fences; and the waters of the sea returned to cov
er the' earth, as they had done at first, ch. 1. 9.
Note, AH the creatures are ready to fight against
sinful man, and any of them is able to be the instru
ment of his ruin, if God do but take off the restraints
by which they are held in, during the day of God's
patience. 2. The windows of heaven were opened,
and the waters which were above the firmament
were poured out upon the world;, those treasures
which God has reserved against the day of trouble,
the day of battle andwar, Job 38. 22, 23. The rain,
which ordinarily descends in drops, then came down
in streams,, or spouts, as they call them in the Indies,
where clouds have been often known to burst, as
they express it there, when the rain descends in a
much more violent torrent than we have ever seen
in the greatest shower. We read, Job 26. 8, that
God binds up the waters in his thick clouds, and the
cloud is not rent under them ; but now the bond was
loosed, the cloud was rent, and such rains descended
as were' never known before or since, in such abun
dance, and of such continuance: the thick cloud was
not, as ordinarily it is, wearied with waterings, (Job
37. 11,) that is, soon spent and exhausted; but still
the clouds returned after the rain, and the divine
power brought in fresh recruits. It rained, without
intermission or abatement, forty days and forty
nights, {v. 12. ) and that, upon the whole earth at
once, not, as sometimes, upon one city, and not upon
another. God made the world in six days, but he
was forty days in destroying it; for he is slow to an
ger; out though the destruction came slowly and
gradually, yet it came effectually.
Now learn from this, (1.)' That all the creatures
T at God's disposal, and that he makes what use

he pleases of them, whether Ar correction, or for
his land, or for mercy, as Elihu speaks of the rain',
Job 37. 12, 13. (2.) That God often makes that
which should be for our welfare, to become a trap',
Ps. 69. 22. That which usually is a comfort and
benefit to us, becomes, when God pleases, a scourge
and a plague to us. Nothing is more needful or use
ful than waters, both the springs of the earth, and
the showers of heaven; and yet now, nothing is more
hurtful, nothing more destructive: every creature is
to be what God makes it. (3.) That it is impossi
ble to escape the righteous judgments of God, when
they come against sinners with commission; for God
can arm both heaven and earth against them; see
Job 20. 27. God can surround men with the mes
sengers of his wrath, so that if they look upward, it
is with horror and amazement; if they look to the
earth, behold, trouble and darkness, Isa. 8. 21, 22.
Who then is able to stand before God, when he is
angry? (Lastly,) In this destruction of the old
world by water, God gave a specimen of the finaf
destruction of the world that now is, by fire; we
find the apostles setting, the one of these oyer-agaihst
the other, 2 Pet. 3. 6, 7, As there are waters un
der the earth, so JEtna, Vesuvius, and other volca
noes, proclaim to the world that there are subterra-
ous fires too; and fire often falls from heaven, many
desolations are made by lightning; so that when the
time predetermined comes, between these two fires
the earth and all the works therein shall be burnt
up; as the flood Was brought upon the old world out
of the fountains of the great deep, and through the
windows of heaven.
1 3. 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 ;
1 4. 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 eyery fowl after his kind,
every bird of every sort. 15. And they
went in unto Noah info the ark, two and
two of all flesh, wherein is the breath of
life. 16. And they that went in, went in
male and female of all flesh, as God had
commanded him : and the Lord shut him in,
Here is repeated what was related before of No
ah's entrance into the ark, with his family and th<-
creatures that were marked for preservation.
I. It is thus repeated, for the honour of Noah,
whose faith and obedience herein shone so bright,
by which he obtained a good report, and who here
in appeared so great a favourite of Heaven, and so
great a blessing to this earth.
II. Notice is here taken of the beasts going in
each after his kind, according to the phrase used in
the history of the creation, ch. 1. 21. ."25, to inti
mate that just as many kinds as were created, at
first, were saved now, and no more; and that this
preservation was as a new creation; a life remarka
bly protected, is, as it were, a new life.
III. Though all enmities and hostilities between
the creatures ceased, for the present, and ravenous
creatures were not only so mild and manageable, as
that the wolf and. the lamb lay down together, but
so strangely altered, as that the lion did eat straw
like an ox, Isa. 11. 6, 7, yet, when this present oc
casion was over, the restraint was taken off, and
they were still of the same kind as ever; for the ark
did not alter their constitution. Hypocrites in the
church, that externally conform to the laws of that

68

GENESIS, VII.

ark, may yet be unchanged; and then it will appear,
one time or other, what kind they are afteri
IV. It is added, (and the circumstance deserves
our notice,) The Lord shut him in, v. 16. As Noah
continued his obedience to God, so God continued his
care of Noah; and here it appeared tobea very dis
tinguishing care; for the shutting of his door set up
a partition wall between him and all the world be
sides. God shut the door, 1. To secure him, and
keep him safe in the ark. The door must be shut
very close, lest the waters should break in, and sink
the ark, and very fast, lest any without should
break it down. Thus God made up Noah, as he
makes up his jewels, Mai. 3. 17. 2. To seclude all
others, and keep them for ever out. Hitherto, the
door of the ark stood open, and if any, even du
ring the last seven days, had repented and be
lieved, for aught I know, they might have been
welcomed into the ark; but now, the door was shut,
and they were cut off from all hopes of admittance:
for God shutteth, and none can open.
V. There is much of our Gospel-duty and privi
lege to be seen in Noah's preservation in the ark.
The apostle makes it a type of our baptism, that is,
our Christianity, 1 Pet. 3. 20, 21. Observe then,
1. It is our great duty, in obedience to the gospel-
call, by a lively faith in Christ, to come into that
way of salvation which God has provided for poor
sinners. When Noah came into the ark, he quit
ted his own house and lands; so must we quit our own
righteousness and our worldly possessions, whenever
they come into competition with Christ. Noah
must, for a while, submit to the confinements and
inconveniences of the ark, in order to his preserva
tion for a new world; so those that come into Christ
to be saved by him, must deny themselves, both in
sufferings and services. 2. Those that come into
the ark themselves, should bring as many as they
can in with them, by good instructions, by persua
sions, and by a good example: What knowest thou,
O man, but thou mayest thus save thy wife, (1 Cor.
7. 16. ) as Noah did his. There is room enough in
Christ for all comers. 3. Those that by faith come
into Christ, the Ark, shall by the power of God be
shut in, and kept as in a strong hold by the power of
God, 1 Pet 1. 5. God put Adam into paradise, but
he did not shut him in, and so he threw himself out;
but when he put Noah into the ark, he shut him. in,
and so when he brings a soul to Christ, he insures
the salvation: it is not in our own keeping, but in the
Mediator's hand. 4.. The door of mercy will short
ly be shut against those that now make light of it.
Now, knock, and it shall be opened; but the time
will come, when it shall not, Luke 13. 25.
17. And the flood was forty days upon
the earth ; and the waters increased, and
bare up the ark, and it was lift up above the
earth. 18. And the waters prevailed, and
were increased greatly upon the earth ; and
the ark went upon the face of the waters. 1 9.
And the waters prevailed exceedingly upon
the earth ; and all the high hills, that were
under the whole heaven, were covered. 20.
Fifteen cubits upward did the waters pre
vail ; and the mountains were covered.
We are here told,
1. How long the flood was increasing;/or<u days,
v. 17. The profane world which believed not that
it would come, probably, when it came, flattered
themselves with hopes that it would soon abate,
and never come to extremity; but still it increased!
it prevailed. Note, (1. ) When God judges, he will
overcome. If he begin, he will make an end; his

way is perfect both in judgment and mercy. (2.)
The gradual approaches and advances of God's
judgments, which are designed to bring sinners to
repentance, are often abused to the hardening of
them in their presumption.
2. To what degree they increased; they rose so
high, that not only the low flat countries were delu
ged, but, to make sure work, and that none might
escape, the tops of the highest mountains were over
flowed, fifteen cubits, that is, seven yards and a half.
So that in vain was salvation hoped for from hills or
mountains, Jer. 3. 23. None of God's creatures are
so high, but his power can overtop them; and he
will make them know that wherein they deal
proudly, he is above them. Perhaps the tops of the
mountains were washed down by the strength of
the waters, which helped much toward the prevail
ing of the waters above them; for it is said, Job 12.
15, He sends out the waters, and they not only over
flow, but overturn, the earth. Thus the refuge of
lies was swept away, and the waters overflowed the
hiding-place of those sinners, (Isa. 28. 17.) and in
vain they fly to them for safety, Rev. 6. 16. Now
the mountains departed, and the hills were removed,
and nothing stood a man in stead but the covenant of
peace, Isa. 54. 10. There is no place on earth so
high as to set men out of the reach of God's judg
ments, Jer. 49. 16. Obad. 3. 4. God's hand will
find out all his enemies,Vs. 21. 8. Observe how ex
actly they are fathomed, (fifteen cubits,) not by
Noah's plummet, but by his knowledge who weigh-
eth the waters by measure, Job 28. 25.
3. What became'of Noah's ark, when the waters
thus increased; it was lift up above the earth, (v.
17. ) arid went upon the face of the waters, v. 18.
When all other buildings were demolished by the
waters, and buried under them, the ark alone* sub
sisted. Observe, (1.) The waters which brake
down every thing else, bare up the ark. That
which to unbelievers is a savour of death unto death,
is to the faithful a savour of life unto life. (2. ) The
more the waters increased, the higher the ark wa»>
lifted up toward heaven. Thus sanctified afflictions
are spiritual promotions; and as troubles abound,
consolations much more abound.
21. And all flesh died that mov-ed upon
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 pre
vailed upon the earth an hundred and fifty
days. Here is,
I. The general destruction of all flesh by the wa
ters of the flood. Come and see the desolations
which God makes in the earth, Psal. 46. 8, and how
he lays heaps upon heaps. Never did death tri
umph, from his first entrance unto this day, as it
did then. Come, and see Death upon his pale
horse, and hell following with him, Rev. 6. 7, 8.
1. AH the cattle, fowl, and creeping thines, died,
except the few that were in the ark. Observe how
this is repeated, Allflesh died, v. 21. All in whose
nostrils was the breath of life, of all that was on the

GENESIS, VIII.

69

dry land, v. 22. Every living substance, v. 23.
And why so? Man only had done wickedly, and
justly is God's hand against him; but these sheep,
what have they done? I answer, (1.) We are sure
God did them no wrong; he is the sovereign Lord
of all life, for he is the sole Fountain and Author
of it He that made them as he pleased, might un
make them when he pleased; and who shall say unto
him, What doest thou? May he not do what he will
with his own, which were created for his pleasure?
(2.) God did admirably serve the purposes of his
own glory by their destruction, as well as by their
creation. Herein his holiness and justice were
greatly magnified; by this appears that he hates
sin, and is highly displeased , with sinners, when
even the inferior creatures, because they are the
servants of man, and part of his possession, and be
cause they have been abused to be the servants of
sin, are destroyed with him. This makes the judg
ment the more remarkable, the' more dreadful, and
consequently, the more expressive of God's wrath
and vengeance. The destruction of the creatures
was their deliverance from the bondage of connip
tion, which deliverance the whole creation now
groans after, Rom, 8. 21, 22. It was likewise an
instance of God's wisdom. As the creatures were
made for man when he was made, so they were
multiplied: and therefore, now that mankind was
reduced to so small a number, it was fit that the
beasts should proportionably be reduced, otherwise
they would have had the dominion, and would have
replenished the earth, and the remnant of mankind
that was left would have been overpowered by
them. See how God considered this in another
case, Exod. 23. 29. Lest the beast of the field
multiply against thee.
2. All the men, women, and children, that were
in the world, (except what were in the ark,) died.
Every man, v. 21, and v. 23, and perhaps they
were as many as are now upon the face of the earth,
if not more. Now,
(1. ) We may easily imagine what terror and con
sternation seized on them when they saw them
selves surrounded. Our Saviour tells us, that till
the very day that the flood came, they were eating
and drinking, Luke 17. 26, 27, they were drowned
in security and sensuality, before they were drown
ed in those waters; crying, Peace, peace, to them
selves; deaf and blind to all divine warnings. In
this posture death surprised them, as lSarfl. 30. 16,
17. But O what an amazement were they in then!
Now they see and feel that which they would not
believe and fear, and are convinced of their folly
when it is too late; now they find no place for re
pentance, though they s'eek it carefully with tears.
(2.) We may suppose that they tried all ways
and means possible for their preservation, but all in
vain. Some climb to the tops of trees or mountains,
and spin °ut their terrors there awhile. But the
flood reaches them, at last, and they are forced to
die with the more deliberation. Some, it is likely,
cling to the ark, and now hope that that may be
their safety, which they had so long made their sport.
Perhaps some get to the top of the ark, and hope
to shift for themselves there; but either they perish
there for want of food, or, by a speedier despatch,
a dash of rain washes them off that deck. Others,
it may be, hoped to prevail with Noah for 'admis
sion into the ark, and pleaded old acquaintance,
Have we not eaten and drunk in thy presence?
Hastthou not taughtin our streets? "Yes,"might
Noah say, "I have, many a time, to little purpose.
\I called, but ye refused; ye set at naught all my
counsel, Prov. 1. 24, 25, and now it is not in my
power to help you: God has shut the door, and I
cannot open it.* Thus it will be at the great day.
Neither climbing high in an outward profession,

nor claiming relation to good people, will bring men
to heaven, Matt. 7. 22, — 25. 8, 9. Those that are
not found in Christ, the Ark, are certainly undone,
for ever; salvation itself cannot save them. See
Isa. 10. 3.
(3.) We may suppose that some of those who
perished in the deluge, had themselves assisted
Noah, or were employed by him, in the building of
the ark, and yet were not so wise as by repentance
to secure themselves a place in it. Thus wicked
ministers, though they may have been instrumental
to help others to heaven, will themselves be thrust
down to hell. .
Let us now pause awhile, and consider this tre
mendous judgment! Let our hearts meditate ter
ror, the terror of this destruction: let us see, and
say, It. is a fearful thing to fall into the hands of
the living God; who can stand before him when he
is angry? Let us see, and say, It is an evil thing,
and a bitter, to depart from God. The sin of sin
ners will, without repentance, be their ruin, first or
last; if God be true it will. Though hand join in
hand, yet the wicked shall not go unpunished. The
righteous God knows how to bring a flood upon the
world of the ungodly, 2 Pet. 2. 5. Eliphaz ap
peals to this story as a standing warning to a care
less world, Job. 22, 15, 16, Hast thou marked the
old Way, which wicked men have trodden, which
were cut down out of time, and sent into eternity,
whose foundation was overflown with the flood?
II. The special preservation of Noah and his fa
mily, v. .23, Noah only remained alive, and they
that were with him in the ark. Observe, 1. Noah
lives; when all about him were monuments of jus
tice, thousands falling on his right hand, and ten
thousands on his left, he was a monument of mercy;
only with his eyes might he behold and see the re
ward of the wicked, Ps. 91. 7, 8. In the floods of
great waters, they did not come nigh him, Ps. 32. 6.
We have reason to think, that while the long-suf
fering of God waited, Noah not only preached to,
but prayed for, that wicked world, and would have
turned away the wrath; but his prayers return into
his own bosom,' and are answered only in his own
escape; which is plainly referred to, Ezek. 14. 14,
Noah, Daniel, and Job, shall but deliver their own
souls. A mark of honour shall be set on intercessors.
2. He but lives. Noah remains alive, and that is all;
he is, in effect, buried alive; cooped up in a small
place, alarmed with the terrors, of the descending
rain, the increasing flood, and the shrieks and out
cries of his perishing neighbours — his heart over
whelmed with melancholy thoughts of the desola
tions made: but he comforts himself with this, that
he is in the way of duty, and in the way of deliver
ance. And we are taught, Jer. 45. 4, 5, that when
desolating judgments are abroad, we must not seek
great or pleasant things to ourselves, but reckon it
aii unspeakable favour, if we have our lives given
us for a prey.
CHAP. VIII.
In the close of the foregoing chapter, we left the world in
ruins, and the church in straits ; but in this chapter, We
have the repair of the one, and the enlargement of the
other. Now the scene alters, and another state of things
begins to be presented to us, and the brighter side of
that cloud which there appeared so black and dark: for
though God contend long, he will not contend for ever,
nor be always wroth. We have here, I. The earth made
anew, by the recess of the waters, and the appearing of
the dry land, now a second time, and both gradual. 1.
The increase of the waters is stayed, v. 1, 2. 2. They
begin sensibly to abate, v. 3. 3. After sixteen days'
ebbing, the ark rests, v. 4. 4. After sixty days' ebbing,
the tops of the mountains appeared above water, v. I.
5. After forty days' ebbing, and twenty days before the
mountains appeared, Noah began to send out his spies,
araven and a dove, to gain intelligence, v. 6.. 12. 6. Tira

70

GENESIS, VIIL

months after the appearing of the tops of the mountains,
the waters were gone, and the face of the earth was dry,
v. 13, though not dried so as to be fit for man till almost
two months after, v. 14. II. Man placed anew upon the
earth. In which, 1. Noah's discharge and departure out
of the ark, v. 15.. 19. 2. His sacrifice of praise, which
he offered to God upon his enlargement, v. 20. 3. God's
acceptance of his sacrifice, and the promise he made,
thereupon, not to drown the world again, v. 21, 22.
And thus, at length, mercy rejoices against judgment.
1. A ND God remembered Noah, and
J\. every living thing, and all the cattle
that was with him in the ark: and God
made a wind to pass over the earth, and the
waters assuaged. 2. The fountains also of
the deep, and the windows of heaven were
stopped, and the rain from heaven was re
strained; 3. And the waters returned from
off the earth continually : and after the end
of the hundred and fifty days, the waters
were abated.
Here is,
I. An act of God's grace. God remembered
Noah and every living thing. This is an expres
sion after the manner of men; for not any of his
creatures, Luke 12. 6, much less any of his people,
are forgotten of God, Isa. 49. 15, 16. But,
1. The whole race of mankind, except Noah and
his family, was now extinguished, and gone into
the land of forgetfulness, to be remembered no
more; so that God's remembering Noah was the
return of his mercy to mankind,, of whom he would
not make a full end. It is a strange expression,
Ezek. 5. 13, When I have accomplished my fury
in them, I will be comforted. The demands of di
vine justice had been answered by the ruin of those
sinners; he had eased him of his adversaries, Is^. 1.
24, and now his spirit was quieted, Zech. 6. 8, and
he remembered Noah and every living thing. He
remembered mercy in wrath, Hah. 3. 2, remem
bered the days of old, Isa. 63. 11, remembered the
holy seed, and then remembered Noah.
2. Noah himself, though one that had found grace
in the eyes of the Lord, yet seemed to be forgotten
in the ark, and perhaps began to think himself so;
for we do not find that God had told him how
long he should be confined, and when he shall be
released. Very good men have, sometimes been
ready to conclude themselves forgotten of God,, es
pecially when their afflictions have been unusually
grievous and long. Perhaps Noah, though a great
believer, yet when he found the flood continuing so
long after it might reasonably be presumed to have
done its work, was tempted to fear lest he that shut
him in, would keep him in, and began to expostu
late, How long wilt thou forget me? But at length,
God returned in mercy to him, and that is express
ed by remembering- him. Note, Those that re
member God, shall certainly, be remembered by
him, how desolate and disconsolate soever, their
condition may be. He will appoint them a set
time, and remember them, Job 14. 13.
3. With Noah, God' remembered every living
thing; for though his delight is especially in the sons
of men, yet he rejoices in all his works, and hates
nothing that he has made. He takes special care
not only of his people's persons, but of their posses
sions; of them and all that belongs to them. He
considered the cattle of Nineveh, Jonah 4. 11.
Ii. An act of God's power over wind and water,
neither of which is under man's control, but both at
his beck. Observe,
1. He commanded the wind, and said to that. Go,
and it went, in order to the carrying off of the flood.

God made a wind to pass over the earth. See here,
(1.) What was.God's remembrance of Noah; it was
his relieving Of him. Note, those whom God re
members, he remembers effectually, for good; he
remembers, us to save us, that we may remember
him to serve him. (2. ) What a sovereign dominion
God has over the winds! He has them in his fist,
Prov. 30. 4, and brings them out of his treasure,
Ps. 135. 7. He sends them when, and whither,
and for what purposes, he pleases. Even stormy
winds fulfil his word, Ps. 148. 8. It should seem,
while the waters increased, there was no wind; for
that would have added to the toss of the ark; but
now God sent a wind, when it would not be trouble
some. Probably, it was a north wind, for thaj
drives away rain. However, it was a drying wind,
such a wind as God sent to divide the Red-sea be
fore Israel^ Exod. 14. 21.
2. He remanded the waters, and said to them,
Come, and -they came. (1.) He took away the
cause. He sealed up the springs of those waters,
the fountains of the great deep, and the windows of
heaven. Note, [1. J As God had a key to open, sc
he has a key to shut up again, and to stay the pro-
gress of judgments by stopping the causes of them:
and the same hand that brings the desolation, must
bring the deliverance; to that hand therefore our
eye must ever be. He that woimds is alone able
to heal. See Job 12. 14, 15. [^2.] When afflic
tions have done the work for which they are sent,
whether killing work or curing work, they shall be
removed. God's word shall not return void, Isa.
55. 10, 11. (2.) Then the effect ceased; not all at
once, but by degrees. The waters assuaged, v. 1,
returned from off the earth continually, v. 3. Heb.
they were going and returning; , which denotes a
gradual departure. The heat of the sun exhaled
much, and perhaps the subterraneous caverns
soaked in more. Note, As the earth was not drown
ed in a day, so it was not dried in a day. In the crea
tion, it was but one day's work to clear the earth
from the waters that covered it, and to make it dry
land; nay, it was but half a day's work, ch. 1. 9, 10. /
But the work of creation being finished, this work
of providence was effected by the concurring influx -
ence of second causes, yet thus enforced by the al
mighty power of God. God usually works deliver
ance for his people gradually, that the day of small
things may not be despised, nor the day of great
things despaired of, Zech. 4. 10. See Prov. 4, 18.
4. And the ark rested in. the seventh
month, on the seventeenth day of the month,
upon the mountains of Ararat. 5. Arid the
waters decreased continually until the tenth
month : in the tenth month, on the first day
of the month, were the tops of the moun
tains seen.
Here we have the effects and evidences of the
ebbings of the waters. 1. The ark rested. This
was some satisfaction to Noah, to feel the house he
was in, upon firm ground, and no longer moveable.
It rested upon a mountain, whither it was directed,
not by Noah's prudence, (he did not steer it,) but
by the wise and gracious providence of God, that it
might rest the sooner. Note, God has times and
places of rest for his people after their tossings; and
many a time he provides for their seasonable and
comfortable settlement without their own contri
vance, and quite beyond their own foresight The
ark of the church, though sometimes tossed with
tempests, and not comforted, Isa. 54. 11, yet has
its rests, Acts 9. 31. 2. The tops of the mountains
were seen, like little islands, appearing above the
water. We must suppose that they were seen by

GENESIS, VIII.

71

INoah and his sons; for there were none besides to
see them: it is probable that they had looked
through the window of the ark every day, like the
longing mariners, after a tedious voyage, to see if
they could discover land, or as the prophet's ser
vant, 1. Kings 18. 43,44, and at length they spy
ground, and enter the day of the discovery in their
journal. They felt ground above forty days before
they saw it, according to Dr. Ughtfoot's computa
tion, whence he infers that if the waters decreased
proportionably, the ark drew eleven cubits in water. '
6. And it came to pass at the end of forty
days, that Noah opened the window of the
ark which he had made : . 7. And he sent
forth a raven, which went forth 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 stayed yet other seven days;
and again he sent forth the dove out of the
ark ; 11. And the dove came in to him in
the evening ; and, lo, in her mouth was an
olive-leaf pluckt off: so Noah knew that
the waters were abated from off the earth.
12. And he stayed yet other seven days;
and sent forth the dove ; which returned not
again unto him any more.
We have here an account of the spies which Noah
sent forth to bring him intelligence from abroad, a
raven and a dove. Observe here*
. I. That though God had told Noah particularly
when the flood would come, even to a day, (ch. 7.
4. ) yet he did not give him a particular account by
revelation at what times, and by what steps it should
go away. 1. Because the knowledge of the former
was necessary to his preparing of the ark, and set
tling of himself in it; but the knowledge of the latter
would serve only to gratify his curiosity, and the
concealing of it from him would be the needful ex
ercise of his faith and patience. And, 2. He could
not foresee the flood, but by revelation; but he
might, by ordinary means, discover the decrease of
it, and therefore God was pleased to leave him to
the use of them.
II. That though Noah by faith expected his en
largement, and by patience waited for it, yet he was
inquisitive concerning it, as one that thought it long
to be thus confined. Note, Desires of release out
of trouble, earnest expectations of it, and inquiries
concerning its advances towards us, will very well
consist with the sincerity of faith and patience. He
that believes does not make haste to run before God,
but he does make haste to go forth to meet him, Isa.
28. 16. Particularly, 1. Noah sent forth a raven
through the window of the ark, which went forth,
as the Hebrew phrase is, going forth and return
ing, that is flying about, and feeding on the carcases
that floated, but returning to the ark for rest; pro
bably, not in it, but upon it. This gave Noah Tittle
satisfaction; therefore,, 2. He sent forth a. dove,
which returned the first time with no good news,
but, probably, wet and dirty; but, the second time,
she brought an olive-leaf in her bill, which appear
ed to be first plucked off; a plain indication that

now the . trees, the fruit-trees, began to appear
above water.
Note here, (1.) That Noah sent forth the dove
the second time, seven days after the first time, and
the third time was after seven days too; and, proba
bly, the first sending of her out was seven days after
the sending forth of the raven, which intimates that
it -was done on the sabbath-day, which? it should
seem, Noah religiously observed in the ark. Haying
kept the sabbath in a solemn assembly of his little
church, he then expected special blessings from
heaven, and inquired concerning them. Having
directed his prayer, he looked up, Ps. 5. 3. (2. )
The dove is an emblem of a gracious soul, which
finding no rest for its foot, no solid peace or satisfac
tion in this world, this deluged, defiling world, re
turns to Christ as to its Ark, as to its Noah. The
carnal heart, like the raven, takes up with the
world, and feeds on the carrions it finds there; but
return thou to thy rest, O my soul, to thy Noah, so
the word is, Ps. 116. 7. O that I had wings like a
dove, to flee to him ! Ps. 55. 6. And as Noah put
forth his hand, and took the dove, and pulled her in
to him, into the ark, so Christ will graciously pre
serve, and help, and welcome, those that fly to him
for rest. (3.) The olive-branch, which was an
emblem of peace, was brought not by the raven, a
bird of prey, nor by a gay and proud peacock, but
by a mild, patient, humble, dove. It is a dove-like
disposition that brings into the soul earnests of rest
and joy. (4. )'Some make these things an allegory.
The law was first sent forth like the raven, but
brought no tidings of the assuaging of the waters of
God's wrath, with which the world of mankind was
deluged; therefore, in the fulness of time, God sent
forth his gospel, as the dove, in the likeness of
which the Holy Spirit descended, and this presents
us with an olive-branch, and brings in a better hope.
13. 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 re
moved the covering of the ark, and looked
and, behold, the face of the ground was dry.
1 4. And in the second month, on the seven
and twentieth day of the month, was the
earth dried.
Here is,
1. The ground dry; (v. 14.) that is, all the water
carried off it, which, upon the first day of the first
month, (a joyful new-year's-day it was,) Noah was
himself an eye-witnessof. He.removea the cover
ing of the ark, hot the whole covering, but so much
as would suffice to give him a prospect of the earth
about it; and a most comfortable prospect he had.
For behold, behold and wonder,' the face of the
ground was dry. Note, (1.) It is a great mercy to
see ground about us. Noah was more sensible of it
than we are: for mercies restored are much more
affecting than mercies continued. (2.) The divine
power which now renewed the face of the earth,
can renew the face of an afflicted troubled soul, and
of a distressed persecuted Church. He can make
dry ground to appear there where it seemed to have
been lost and forgotten, Ps. 18. 16.
2. The ground dried, (v. 14.) so as to be a fit ha
bitation for Noah. Observe, Though Noah saw the
ground dry the first day of the first month, yet God
would not suffer him to go out of the ark till the
twenty-seventh day of the second month. _ Perhaps
Noah, being somewhat weary of his restraint, would
have quitted the ark at first, but God, in kindness
to him, ordered him to stay so much longer. Note,
God consults our benefit, rather than our desires;

72

GENESIS, VIII.

for he knows what is good for us better than we do
for ourselves, and how long it is fit our restraints
should continue, and desired mercies should be de
layed. We would go out of the ark before the
ground is dried; and perhaps, if the door be shut,
are ready to remove the covering, and to climb up
some other way; but we should be satisfied that
God's time of showing mercy is certainly the best
time, when the mercy is ripe for us, and we are
ready for it
15. And God spake unto Noah, saying,
16. Go forth of the ark, thou, and thy wife,
and thy sons, and thy sons' wives with thee.
17. Bring forth with thee every living thing
that is with thee, of all flesh, both of fowl,
and of cattle, and of every creeping thing
that creepeth upon the earth ; that they may
breed abundantly in the earth, and be fruit
ful, and multiply upon the earth. 1 8. And
Noah went forth, and his sons, and his wife,
and his sons' wives with him: 19. Every
beast, every creeping thing, and every fowl,
and whatsoever creepeth upon the earth,
after then- kinds, went forth out of the ark.
Here is,
I. Noah's dismission out of the ark, v. 15... 17.
Observe, 1. Noah did not stir till God bid him. As
he had a command to go into the ark, (ch. 7. 1.) so,
how tedious soever his confinement there was, he
would wait for a command to go out of it again.
Note, We must in all our ways acknowledge God,
and set him before us in all our removes. Those
only go under God's protection, that follow God's
direction, and submit to his government Those
that steadily adhere to God's word as their rule,
and are guided by his grace as their principle, and
take hints from his providence to assist them in
their application of general directions to particular
cases, may in faith see him guiding their motions in
their march through this wilderness. . 2. Though
God detained him long, yet at last he gave him his
discharge; for the vision is for an appointed time,
and at the end it shall speak, it shall speak the truth,
(Hab. 2. 3.) it shall not lie. 3. God had said, Come
into the ark, which intimated that God went in with
him; now he says, not, Come forth, but Go forth,
which intimates that God, who went in with him,
stood with him all the while, till he sent him out
safe; for he has said, I will not leave thee: 4. Some
observe, that when they were ordered into the ark,
the men and the women were mentioned separately,
ch. 6. 18, Thou and thy sons, and thy wife and thy
sons' wives; whence they infer .that, during the time
of mourning; they were apart, and their wives
apart, Zech. 12. 12. But now God did as it were
new marry them, sending out Noah and his wife
together, and his sons and their wives together, that
they might be fruitful and multiply. 5. Noah is
ordered to bring the creatures out with him; that
having taken the care of feeding them so long, and
been at so much pains about them, he might have
the honour of leading them forth by their armies,
and receiving their homage.
II. Noah's departure when he had his dismission.
As he would not go out without leave, so he would
not, out of fear or humour, stay in when he had
leave, but was in all points observant of the hea
venly vision. Though he had been now a full year
and ten days a prisoner in the ark, yet when he
found himself preserved there, not only for a new
life, but for a new world, he saw no reason to com
plain of his long confinement. Now observe, 1.

Noah and his family came out alive, though one of
them was a wicked Ham, whom, though he escaped
the flood, God's justice could have taken away by
some other stroke. But they are all alive. Note,
When families have been long continued together,
and no breaches made upon them, it must be looked
upon as a distinguishing favour, and attributed to
the Lord's mercies. 2. Noah brought out all the
creatures that went in with him, except the raven
and the dove, who, probably, were ready to meet
their mates at their coming out Noah was able to
give a very good account of his charge; for of all
that were given him he had lost none, but was faith
ful to him that appointed him, pro hac vice—^m this
occasion, high steward of his household.
20. And Noah builded an altar unto the
Lord ; and took of every clean beast, and
of every clean fowl, and offered burnt-
offerings on the altar. 21. And the Lord
smelled a sweet savour ; and the Lord said
in his heart, I will not again curse the
ground any more for man's sake; for the
imagination of man's heart is evil from his
youth ; neither will I again smite any more
every thing living, as 1 have done. 22.
While the earth remaineth, seed-time and
harvest, and cold and heat, and summer
and winter, and day and night, shall not
cease. Here is,
I. Noah's thankful acknowledgment of God's fa
vour to him, in completing the mercy of his deliver
ance, v. 20. 1. He builded an altar. Hitherto he
had done nothing without particular instructions and
commands from God. He had a particular call into
the ark, and another out of it; but altars and sacri
fices being already of divine institution for religious
worship, he did not stay for a particular command
thus to express ffls thankfulness. Those that have
received mercy from God, should be forward in rer
turning thanks; and do it, not of constraint, but wil
lingly. God is pleased with free-will offerings, and
praises that wait for him. Noah was now turned
out into a cold and desolate world, where one would
have thought his first care would have been to build
a house for himself; but, behold, he begins with an
altar for God: God, that is the first, must be first
served; and he begins well that begins with God.
2. He offered a sacrifice upon his altar, of every
clean beast, and of every clean fowl, one, the odd
seventh that we read of, ch. 7. 2, 3.
Here observe, (1.) fie offered only those that
were clean; for it is not enough that we sacrifice,
but we must sacrifice that which God appoints, ac
cording to the law of sacrifice, and not a corrupt
thing. (.2. ) Though his stock of cattle was so small,
and that rescued from ruin at so great an expense
of care and pains, yet he did not grudge to give God
Ws dues out of it He might have said, "Have I
but seven sheep to begin the world with, and must
one of those seven be killed and burnt for sacrifice?
Were it not better to defer it, till we have more
plenty?" No, to prove the sincerity of his love and
gratitude, he cheerfully gives the seventh to his
God, as an acknowledgment that all was his, and
owmgtohim. Serving God with our little, is the
way to make it more; and we must never think that
wasted, with which God is honoured. (3.) See
here the antiquity of religion: the first thing we find
done in the new world, was an act of worship, Jer.
6. 16. We are now to express our thankfulness,
not by burnt-offerings, but by the sacrifices of praise,

GENESIS, IX.

.ind the sacrifices of righteousness, by pious devo
tions, and a pious conversation.
II. God's gracious acceptance of Noah's thank
fulness. It was a settled rule in the patriarchal age,
If thou doest well, shalt thou not be accepted? Noah
was so. For,
1. God was well pleased with the performance,
v. 21. He smelted a sweet savour, or a savour of rest,
from it; as it is in the Hebrew. As when he had made
the world at first on the seventh day, he rested and
was refreshed, so now that he had new-made it, in
the sacrifice of the seventh he rested. He was
E leased with Noah's pious zeal, and these hopeful
eginnings of the new world, as men are with fra
grant and agreeable smells: though his offering was
small, it was according to his ability, and God ac
cepted it Having caused his anger to rest upon
the world of sinners, he here caused his love to rest
upon this little remnant of believers.
2. Hereupon he took up a resolution never to
drown the world again. Herein he had an eye, not
so much to Noah's sacrifice, as to Christ's sacrifice
of himself, which was typified and represented by
it, and which was indeed an offering of a sweet-
smelling savour, Eph. 5. 2. Good security is here
given, and that which may be relied upon.
(1. ) That this judgment should never be repeated.
Noah might think, "To what purpose should the
world be repaired, when, in all probability, for the
wickedness of it, it will quickly be in like manner
ruined again?" "No," says God, " it never shall."
It was said, ch. 6. 6, ii? repented the Lord that he
had made man; now here it speaks as if it repented
him that he had destroyed man; neither means a
change of his mind, but both a change of his way.
It repented him concerning his servants, Deut 32.
36. Two ways this resolve is expressed: [1.] I
will not again curse the ground, Hebrew, I will not
add to curse the ground any more. God had cursed
the ground upon the first entrance of sin (ch. 3. 17. ) ;
when he had drowned it, he had added to that
curse; but now he determines not to add to it any
more. [2.] Neither will I again smite any more
every living thing, that is, it was determined that
whatever ruin God might bring upon particular
persons, or families, or countries, he would never
again destroy the whole world, till the day shall
come when time shall be no more. But the reason
of this resolve is very surprising, for it seems the
same in effect with the reason given for the destruc
tion of this world, ch: 6. 5. Because the imagina
tion of man's heart is evil from his youth. But
there is this difference; there it is said, The imagi
nation of man's heart is evil continually, that is,
" His actual transgressions continually cry against
him;" here it is said, It is evil from his youth or
childhood. It is bred in the bone, he brought it into
the world with him, he was shapen and conceived
in it. Now, one would think, it should follow,
" Therefore that guilty race shall be wholly extin
guished, and I will make a full end." No: "There
fore I will no more take this severe method; for,
First, He is rather to be pitied, for it is all the ef
fect of sin dwelling in him; and it is but what might
be expected from such a degenerate race: he is
called a transgressor from the womb, and therefore
it is riot strange that he deals so very treacherous
ly," Isa. 48. 8. iThus God remembers that he is
flesh, corrupt and sinful, Ps. 78. 39. Secondly,
"He will be utterly ruined; for if he be dealt with
according '.'to his deserts, one flood must succeed
another till all be destroyed." See here, 1. That
outward judgments, though they may terrify and
restrain men, yet cannot, of themselves, sanctify
and renew them; the grace of God must work with
those judgments. . Man's nature was as sinful after
the deluge as it had been before. That God's good-
Vol. I.— K

ness takes occasion from man's badness to magnify
itself the more; his reasons of mercy are all drawn
from himself, not from any thing in us.
(2.) That the course of nature should never be
discontinued, v. 22, While the earth remaineth, and
man upon it, there shall be summer and winter, not
all winter as had been this last year; "day and
night," not all night, as probably it was while the
rain was descending. Here, [1.] It plainly inti
mated that this earth is not to remain always; it,
and all the works in it, must shortly be burnt up;
and we look for new heavens and a new earth,
when all these things must be dissolved. But, [2. 1
As long as it does remain, God's providence will
carefully preserve the regular succession of times
and seasons, and cause each to know its place. To
this we owe it, that the world stands, and the wheel
of nature keeps its track. See here how changea
ble the times are, and yet ho w unchangeable. First,
The course of nature always changing. As it is
with the times, so it is with the events of time, they
are subject to vicissitudes, day and night, summer
and winter, counterchanged. In heaven and hell
it is not so, but on earth God hath set the one over
against the other. Secondly, Yet never changed;
it is constant in this inconstancy; these seasons have
never ceased, nor shall cease, while the sun con
tinues such a steady measurer of time, and the
moon such a faithful witness in heaven. This is
God's covenant of the day and of the night, the
stability of which is mentioned for the confirming
of our faith in the covenant of grace, which is no
less inviolable, Jer. 33. 20. We see God's promises
to the creatures made good, and thence may infer
that his promises to all believers shall be so.
CHAP. IX.
Both the world and the church were now again reduced to
a family, the family of Noah, of the affairs of which this
chapter gives us an account, which we are the more con
cerned to take cognizance of, because from this family
we are all descendants. Here is, I. The covenant of
providence settled with Noah and his sons, v. 1 • • 11. In
this covenant, 1. God promises them to take care of their
lives, so that (1.) They should replenish the earth, v. 1,
7. (2.) They should be safe from the insults of the brute
creatures, which should stand in awe of them, v. 2. (3. )
They should be allowed to eat flesh for the support of
their lives ; only they must not eat blood, v. 3, 4. (4.)
The world should never be drowned again, v. 8. .11. 2.
God requires of them to take care of one another's lives,
and of their own, v. 5, 6. II. The seal of that covenant,
namely, the rainbow, v. 12. .17. III. A particular pas
sage of a story concerning Noah and his sons, which oc
casioned some prophecies that related to after-times. I. .
Noah's sin and shame, v. 20, 21. 2. Ham's impudence
and impiety, v. 22. 3. The pious modesty of Shem and
Japheth, v. 23. 4. The curse of Canaan, and the bless
ing of Shem and Japheth, v. 24.-27. IV. The age and
death of Noah, v. 28, 29.
1. A ND Gofl blessed Noah and his sons,.
JTSL and said unto them, Be fruitful, and
multiply, and replenish the earth. 2. And
the fear of you and the dread of you shall:
be upon every beast of the earth, and upon
every 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, shall be'
meat for you; even as the green herb have-
I given you all things : 4. But flesh with'.
the life thereof, which 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 I require it, and at the-

74

GENESIS, IX.

hand of man ; at the hand of every man's
brother will I require the life of man : 6.
Whoso sheddeth man's blood, by man shall
his blood be shed : for in the image of God
made he man : 7. And you, be ye fruitful,
and multiply ; bring forth abundantly in the
earth, and multiply therein.
We read, in the close of the foregoing chapter,
the very kind things which the Lord said in his
heart, concerning the remnant of mankind which
was now left to be the seed of a new world. Now
here we have those kind things spoken to them; in
general, God blessed Noah and his sons, v.. 1, that
is, he assured them of his good will to them, and his
gracious intentions concerning them. This follows
from what he said in his heart. Note, All God's
promises of good flow from his purposes of love, and
the counsels of his own will. See Eph. 1. 11. — 3.
11, and compare Jer. 29. 11, i" know the thoughts
that I think towards you. We read, ch. 8. 20,
how Noah blessed God, by his altar and sacrifice.
Now here we find God blessing Noah. Note, 1.
God will graciously bless (that is, do well for) them
who sincerely bless (that is, speak well of) him. 2.
Those that are truly thankful for the mercies they
have received, take the readiest way to have them
confirmed and continued to them.
Now here we have the Magna Charta — the
Great Charter of this new kingdom of nature which
was now to be erected, and incorporated, the
former charter having been forfeited and seized.
I. The grants of this charter are kind and gra
cious to men. Here is,
1. A grant of lands of vast extent, and a promise
of a great increase of men to occupy and enjoy
them. The first blessing is here renewed, Be
fruitful, and multiply, and replenish the earth, v.
1, and repeated, v. 7, for the race of mankind was,
as it were, to begin again. Now, (1.) God sets the
whole earth before them, tells them it is all their
own, while it remains, to them and their heirs.
Note, The earth God has given to the children of
men, for a possession and habitation, Ps. 115. 16.
Though it is not a paradise, but a wilderness rather,
yet it is better than we deserve. Blessed be God,
it is not hell. (2. ) He gives them a blessing, by the
force and virtue of which, mankind should be both
multiplied and perpetuated upon earth; so that, in
a little time, all the habitable parts of the earth
should be more or less inhabited; and though one
generation should pass away, yet another genera
tion should come, while the world stands, so that
the stream of the human race should be supplied
with a constant succession, and run parallel with the
current of time, till both be delivered up together
into the ocean of eternity. Though death should
still reign, and the Lord would still be known by his
judgments, yet the earth should never again be dis
peopled as now it was, but still replenished, Acts
17. 24.. 26.
2. A grant of power over the inferior creatures,
v. 2. He grants, (1.) A title to them. Into your
hands they are delivered, for your useand benefit.
(2. ) A dominion over them, without which the title
would avail little. The fear of you and the dread
of you shall be upon every beast. This revives a
former grant, ch. 1. 28, only with this difference,
that man in innocence ruled by love, fallen man
rules by fear. Now this grant remains in force,
and thus far we have still the benefit of it. [1.]
That those creatures which are any way useful to
us, are reclaimed, and we use them either for ser
vice, or food, or both, as they are capable. The
horse and ox patiently submit to the bridle and

yoke, and the sheep is dumb both before the shear
er, and before the butcher; for the fear and dread
of man are upon them. [2. ] Those creatures that
are any way hurtful to us are restrained, so thsit
though now and then man may be hurt by some of
them, yet they do not combine together to rise up
in rebellion against man, else God could by these
destroy the world as effectually as he did by a de
luge; it is one of God's sore judgments, Ezek. 14
21. What is it that keeps wolves out of our towns,
and lions out of our streets, and confines them tc
the wilderness, but this fear and dread? Nay, some
have been tamed, James 3. 7.
3. A grant of maintenance and subsistence, v. 3,
Every moving thing that liveth, shall be meat for
you. Hitherto, most think, man had been confined
to feed only upon the products of the earth, fruits,
herbs, and roots, and all sorts of corn and milk; so
was the first grant, ch. 1. 29. But the flood having
perhaps washed away much of the virtue of the
earth, and so rendered its fruits less pleasing, and
less nourishing; God now enlarged the grant, and
allowed man to eat flesh, which perhaps man him
self never thought of, till now that God directed
him to it, nor had any more desire to, than a sheep
has to suck blood like a wolf. But now man is al
lowed to feed upon flesh, as freely and safely as
upon the green herb. Now here see, (1.) That
God is a good Master, and provides, not only that
we may live, but that we may live comfortably, in
his service; not for necessity only, but for delight.
(2.) That every creature of God is good, and
nothing to be refused, 1 Tim. 4. 4. Afterward,
some meats that were proper enough for food, were
prohibited by the ceremonial law; but from the be
ginning, it seems, it was not so, and therefore it is
not so under the gospel.
II. The precepts and provisos of this charter are
no less kind and gracious, and instances of God's
good-will to man. The Jewish doctors speak sc
often of the seven precepts of Noah, or of the sons
of Noah, which, they say, were to be observed by
all nations, that it may not be amiss to set them
down. The first against the worship of idols. The
second against blasphemy, and requiring to bless
the name of God. The third against murder. The
fourth against incest and all uncleanness. The fifth
against theft and rapine. The sixth requiring the
administration of justice. The seventh against
eating of flesh with the life. These the Jews re
quired the observation of from the proselytes of the
gate. But the precepts here given, all concern the
life of man.
1. Man must not prejudice his own life by eating
that food which is unwholesome and prejudicial to
his health, v. 4, Flesh with the life thereof, which is
the blood thereof, that is, "raw flesh, shall ye not
eat, as the beasts of prey do." It was necessary to
add this limitation to the grant of liberty to eat
flesh, lest, instead of nourishing their bodies by it,
they should destroy them. God would hereby
show, (1.) That though they were lords of the
creatures, yet they were subjects to the Creator,
and under the restraint of his law. (2.) That they
must not be greedy and hasty in taking their food,
but stay the preparing of it; not like Saul's soldiers,
1 Sam. 14. 32, nor riotous eaters of flesh, Prov. 23.
20. (3.) That they must not be barbarous and
cruel to the inferior creatures; they must be Lords,
but not Tyrants; they might kill them for their
profit, but not torment them for their pleasure; nor
tear away the member of a creature while it was
yet alive, and eat that. (4. ) That during the con
tinuance of the law of sacrifices, in which the blood
made atonement for the soul, Lev. 17. 11, (signify
ing that the life of the sacrifice was accepted for the
life of the sinner,) blood must not be looked upon as

GENESIS, IX.

75

a common thing, but must be poured out before the
Lord, 2 Sam. 23. 16, either upon his altar, or upon
his earth. But now that the great and true sacri
fice is offered, the obligation of the law ceases with
the reason of it.
2. Man must not take away his own life, v. 5,
Your blood of your lives will I require. Our lives
are not so our own, as that we may quit them at our"
own pleasure, but they are God's, and we must re
sign them at his pleasure; if we any way hasten our
own deaths, we are accountable to God for it.
3. The beasts must not be suffered to hurt the
life of man; at the hand of every beast will I require
it. To show how tender God was of the life of
man, though he had lately made such destruction
of lives, he will have the beast put to death, that kills
a man. This was confirmed by the law of Moses,
Exod. 21. 28, and I think it would not be unsafe to
observe it still. Thus God showed his hatred of the
sin of murder, that men might hate it the more, and
not only punish, but prevent it. And see Job 5. 23.
4. Wilful murderers must be put to death. This
is the sin which is here designed to be restrained by
the terror of punishment. (1.) God will punish
murderers. At the hand of every man's brother
will Irequire the life of man; that is, "I will avenge
the blood of the murdered upon the murderer," 2
Chron. 24. 22. When God requires the life of a
man at the hand of him that took it away unjustly,
the murderer cannot render that, and therefore
must render his own in lieu of it, which is the only
way left of making restitution. Note, The righteous
God will certainly make inquisition for blood,
though men cannot, or do not. One time or other,
in this world or in the next, he will both discover
concealed murders, which are hidden from man's
eye, and punish avowed and justified murders,
which are too great for man's hand. (2.) The
magistrate must punish murderers, v. 6, Whoso
sheddeth man's blood, whether upon a sudden pro
vocation, or having premeditated it, (for rash anger
is heart-murder as well as malice prepense, Matt.
5. 21, 22.) by man shall his blood be shed, that is,
by the magistrate, or whoever is appointed or al
lowed to be the avenger of blood. There are those
who are ministers of God for this purpose, to be a
protection to the innocent, by being a terror to the
malicious and evil-doers, and they must not bear the
sword in vain, Rom, 13. 14. Before the flood, as
it should seem by the story of Cain, God took the
punishment of murder into his own hands; but now
he committed this judgment to men, to masters of
families at first, and afterwards, to the heads of
countries, who ought to be faithful to the trust re
posed in them. Note, Wilful murder ought always
to be punished with death. It is a sin which the
Lord would not pardon in a Prince, 2 Kings, 24.
3, 4, and which therefore a Prince should not par
don in a Subject. To this law there is a reason
annexed; for in the image of God made he man at
first: man is a creature dear to his Creator, and
therefore ought to be so to us; God put honour upon
him, let us not then put contempt upon him. Such
remains of God's image are still even upon fallen
man, as that he who unjustly kills a man, defaces
the image of God, and does dishonour to him.
When God allowed men to kill their beasts, yet he
forbade them to kill their slaves; for these are of a
much more noble and excellent nature, not only
God's creatures, but his image, Jam. 3. 9. All
men have something of -the image of God upon
them; but magistrates have, besides, the image of
his power, and the saints the image of his holiness,
and therefore those who shed the blood of princes
or saints, incur a double guilt
8. And God spake unto Noah, and to his
sons with him, saying, 9. And I, behold, I,

establish my covenant 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; neithei
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.
Here is,
I. The general establishment of God's covenant
with this new world, and the extent of that cove
nant, v. 9, 10. Where observe, 1. That God is
graciously pleased to deal with man in the way of
a covenant; wherein God greatly magnifies his con
descending favour, and greatly encourages man's
duty and obedience, as a reasonable and gainful ser
vice. 2. That all God's covenants with man are
of his own making, I, behold, I. It is thus ex
pressed, both to raise our admiration, ("Behold,
and wonder, that though God be high, yet he has
this respect to man,") and to confirm our assurances
of the validity of the covenant. ' ' Behold, and see,
I make it; I that am faithful, and able to make it
good." 3. That God's covenants are established
firmer than the pillars of heaven, or the foundations
of the earth, and cannot be disannulled. 4. That God's
covenants are made with the covenanters and with
their seed; the promise is to them and their chil
dren. 5. That those may be taken into covenant
with God, and receive the benefits of it, who ,'yet
are not capable of restipulating, or giving their, own
consent. For this covenant is made vnthejjeryjjv-,
ing creature, every beast of the earth. ' '?,.•'' -. '
II. The particular intention of this covenant; .it
was designed to secure the world from' another tie- .
luge, v. 11, There shall not any more be d flood.;
God had drowned the world once, and, stijji a is as-
filthy and provoking as ever, and God -foresaw.-,,tne'
wickedness of it, and yet promised he would .never/
drown it any more; for he deals not with us.accordr
ing to our sins. It is owing to God's goodpess arid
faithfulness, not to any reformation ofthe- wqtld'j
that it has not often been deluged, and that itiis not •'
deluged now. As the old world was ruined, to be-
a monument of justice, so this world remains to'this
day, a monument of mercy, according to the oath
of God, that the waters of Noah should no more re
turn to cover the earth, Isa. 54. 9. This promise
of God keeps the sea and clouds in their decreed
place, and sets them gates and bars; hitherto they
shall come, Job 38. 10, 11. If the sea should flow
but for a few days, as it does 'twice every day for a
few hours, what desolation would it make! And
how destructive would the clouds be, if such show
ers as we have sometimes seen, were continued
long! But God, by .flowing seas, and sweeping
rains, shows what he could do in wrath; and yet, by
preserving the earth from being deluged between
both, shows what he can do in mercy, and will do in
truth. _ Let us give him the glory of his mercy in
promising, and truth in performing. This promise
does not hinder, 1. But that God may bring other
wasting judgments upon mankind; for though he
has here bound himself not to use this arrow any
more, yet he has other arrows in his quiver. 2.
Not but that he may destroy particular places and
countries by the inundations of the sea or rivers.
3. Nor will the destruction of the world at the last
day by fire, be any breach of his promise. Sin that
drowned the old world, will burn this.
12. And God said, This is the token of
the covenant which I make between me and

76

GENESIS, IX.

you and every living creature that is with
you, for perpetual generations : 13. 1 do set
my bow in the cloud, and it shall be for a
token of a covenant between me and the
earth. 1 4. And it shall come to pass, when
1 bring a cloud over the earth, that the bow
shall be seen in the cloud : 1 5. And I will
remember my covenant, which is between
me and you and eveiy living creature of all
flesh ; and the waters shall no more become
a flood to destroy all flesh. 16. And the
bow shall be in the cloud; and I will look
upon it, that I may remember the everlasting
covenant between God and every living
creature of all flesh that is upon the earth.
1 7. And God said unto Noah, This is the
token of the covenant, which 1 have esta
blished between me and all flesh that is up
on the earth.
Articles of agreement among men are sealed, that
the covenants may be the more solemn, and the
performances of the covenants the more sure, to
mutual satisfaction; God therefore being willing
more abundantly to show to the heirs of promise the
immutability of his councils, has confirmed his cove
nant by a seal, (Heb. 6. 17. ) which makes the foun
dations we build on, stand sure, 2 Tim. 2. 19. The
seal of this covenant of nature was natural enough;
it was the rainbow, which, it is likely, was seen in
theciouds before, when second causes concurred,
butVas never a seal of the covenant, till now that
it was made so by a divine institution. Now con
cerning this seal of the covenant, Observe,
1. This seal is affixed with repeated assurances
of the truth of that promise which it was designed
to be the ratification of. I set my bow in the cloud,
(v. 13.) it shall be seen in the cloud, (v. 14.) that
the eye may affect the heart, and confirm the faith;
and it shall be the token of the covenant (v. 12, 13. );
and I will remember my covenant, that the waters
shall no more become a flood, v. 15. Nay, as if the
Eternal Mind needed a memorandum, / will look
upon it, that I may remember the everlasting cove
nant, v. 16. Thus here is line upon line, that we
might have a sure and strong consolation, who have
laid hold on this hope. 2. The rainbow appears
then when the clouds are most disposed to wet, and
returns after the rain; then when we have most rea
son to fear the rain prevailing, God shows this seal
of the promise that it shall not prevail. Thus God
obviates our fears with such encouragements as are
both suitable and seasonable. 3. The thicker the
cloud, the brighter the bow in the cloud. Thus as
threatening afflictions abound, encouraging conso
lations much more abound, 2 Cor. 1. 5. 4. The
rainbow appears when one part of the sky is clear,
which intimates mercy remembered in the midst of
wrath; and the clouds are hemmed as it were with
the rainbow, that it may not overspread the heavens;
for the bow is coloured rain, or the edges of a cloud
gilded. 5. The rainbow is the reflection of the
beams of the sun, which intimates that all the glory
and significancy of the seals of the covenant are de
rived from Christ the Sun of righteousness, who is
also described with a- rainbow about his throne
(Rev. 4. 3.) and a rainbow upon his head (Rev.,. 10.
1.); which bespeaks not only his majesty, but his
mediatorship. 6. The rainbow has fiery colours in
it, to signify, that though God will not again drown
the world, yet when the mystery of God shall be
finished, the world shall be consumed by fire. 7.

A bow bespeaks terror, but it has neither string nor
arrow, as the bow ordained against the persecutors
has; (Ps. 7. 12, 13.) and a bow alone will do little
execution; it is a bow, but it is directed upward, not
toward the earth ; for the seals of the covenant were
intended for comfort, not to terrify. Lastly, As
God looks upon the bow, that he may remember the
covenant, so should we, that we also may be ever
mindful of the covenant, with faith and thankfulness,
18. And the sons of Noah, that went forth
of the ark, were Shem, and Ham, and Ja
pheth : and Ham is the father of Canaan.
1 9. These are the three sons of Noah : and
of them was the whole earth, overspread.
20. And Noah began to be an husbandman,
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 naked
ness of his father, and told his two brethren
without. 23. And Shem and Japheth took
a garment, and laid it upon both their shoul
ders, and went backward, and covered the
nakedness of their father; and their faces
were backward, and they saw not their fa
ther's nakedness.
Here is,
I. Noah's family and employment. The names
of his sons are again mentioned, (v. 18, 19.) as
those from whom the whole earth was overspread.
By which it appears that "Noah, after the flood, had
no more children: all the worid came from these
three. Note, God, when he pleases, can make a
little one to become a thousand, and greatly increase
the latter end of those whose beginning was small.
Such are the power and efficacy of a divine blessing.
The business Noah applied himself to, was that of
a husbandman, Hebr. a man of the earth, that is, a
man dealing in the earth, that kept ground in his
hand, and occupied it We are all naturally men
of the earth, made of it, living on it, and hastening
to it: many are sinfully so, addicted to earthly
things. Noah was led by his calling to trade in the
fruits of the earth. He began to be a husbandman;
that is, some time after his departure out of the ark,
he returned to his old employment, from which he
had been diverted by the building of the ark first,
and, probably, afterward, by the building of a house
on dry-land for himself and family. For this good
while he had been a carpenter, but now he began
again to be a husbandman. Observe, Though No
ah was a great man, and a good man, an old man,
and a rich man, a man greatly favoured by Heaven,
and honoured on earth, yet he would not live an idle
life, nor think the husbandman's calling below him.
Note, Though God by his providence may take us
off from our callings for a time, yet when the occa
sion is over, we ought with humility and industry to
apply ourselves to them again ; and in the calling
wherein we are called, therein faithfully to abide
with God, 1 Cor. 7. 24.
II. Noah's sin and shame. He planted a vine
yard; and when he had gathered his vintage pro
bably, he appointed a day of mirth and feasti-ig in
his family, and had his sons and their children with
him, to rejoice with him in the increase of his h mse,
as well as in the increase of his vineyard; aivl we
may suppose he prefaced his feast with a sacrifice
to the honour of God. If that was omitted, A was
just with God to leave him to himself, that Ke who
did not begin with God, might end with the beasts;

GENESIS, IX.

77

but we charitably hope the case was different. And
perhaps he appointed this feast, with a design, at
the close of it, to bless his sons, as Isaac, ch. 27. 3,
4, That Imay eat, and that my soul may bless thee.
At this feast, he drank of the wine; for who planteth
a vineyard, and eateth not of the fruit of it? But he
drank too liberally, more than his head at this age
would bear; for he was drunken. We have reason
to think he was never drunken before or after; ob
serve how he came now to be overtaken in this fault.
It was his sin, and a great sin, so much the worse for
its being so soon after a great deliverance; but God
left him to himself, as he did Hezekiah, (2 Chron.
32. 31. ) and has left this miscarriage of his upon re-
cordj to teach us, 1. That the fairest copy that ever
mere man wrote since the fall, had its blots and false
strokes. It was said of Noah, that he was perfect
in his generations (ch. 6. 9. ) ; but this shows that it is
meant of sincerity, not a sinless perfection. 2. That
sometimes those, who, with watchfulness and reso
lution, have by the grace of God, kept their integri
ty in the midst of temptation, have, through secu
rity, and carelessness, and neglect of the grace of
God, been surprised into sin, when the hour of
temptation has been over. Noah, who had kept sober
in drunken company, is now drunken in sober com
pany. Let him that thinks he stands take heed. 3.
That we have need to be very careful when we use
God's good creatures plentifully, lest we use them
to excess. Christ's disciples must take heed, lest
at any time their hearts be overcharged, Luke 2i. 34.
Now the consequence of Noah's sin was shame.
He was uncovered within his tent, made naked to
his shame, as Adam when he had eaten forbidden
fruit. Yet Adam sought concealment; Noah is so
destitute of thought and reason, that he seeks no co
vering. This was a fruit of the vine, that Noah did
not think of. Observe here the great evil of the sin
of drunkenness. (1.) It discovers men; what infir
mities they have, they betray when they are drunk
en, and what secrets they are intrusted with, are
then easily got out of them. Drunken porters keep
open gates. (2. ) It disgraces men, and exposes them
to contempt. As it shows them, so it shames them.
Men say and do that when drunken, which, when
they are sober, they would blush at the thoughts of,
Hab. 2. 15, 16.
III. Ham's impudence and impiety: (v. 22.) he
saw the nakedness of his father, and told his two
brethren. To see it accidentally and involuntarily,
would not have been a crime; but, 1. He pleased
himself with the sight, as the Edomites looked upon
the day of their brother, (Obad. 12.) pleased and
insulting. Perhaps Ham had sometimes been him
self drunken, and reproved for it by his good father,
whom he was therefore pleased to see thus over
come. Note, It is common for those who walk in
false ways themselves, to rejoice at the false steps
which they sometimes see others make. But charity
rejoices not in iniquity, nor can true penitents, that
are sorry for their own sins, rejoice in the sins of
others. 2. He told his two brethren without, (in
the street, as the word is,) in a scornful deriding
manner, that his father might seem vile unto them.
It is very wrong, (1.) To make a jest of sin, (Prov.
14. 9.) and to be puffed up with that for which we
should rather mourn, 1 Cor. 5. 2. And (2.) To
publish the faults of any, especially of parents,
whom it is our duty to honour. Noah was not only
a good man; but had been a good father to him; and
this was a most base disingenuous requital to him for
his tenderness. Ham is here called the father of
Canaan, which intimates that he who was himself
a father, should have been more respectful to him
that was his father.
IV. The pious care of Shem and Japheth to cover
their poor father's shame, v. 23. They not only

would not see it themselves, but provided that no
one else might see it; herein setting us an example
of charity with reference to other men's sin and
shame; we must not only not say, A confederacy,
¦with those that proclaim it, but we must be careful
to conceal it, or however to make the best of it, sc
doing as we would be done by. 1. There is a man
tle of love to be thrown over the faults of all.
1 Pet. 4. 8. Beside that, there is a robe of rever
ence to be thrown over the faults of parents and
other superiors.
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. 26. And he said, Blessed 'be the
Lord God of Shem ; and Canaan shall be
his servant. 27. God shall enlarge Japheth,
and he shall dwell in the, tents of Shem ; and
Canaan shall be his servant.
Here,I. Noah comes to himself, He awoke from his
wine: sleep cured him, and, we may suppose, so
cured him, that he never relapsed into that sin af
terward. Those that sleep as Noah did, should
awake as. he did, and not as that drunkard, Prov. 23.
35. who says when he awakes, I will seek it yet
again. II. The spirit of prophecy comes upon him, and,
like dying Jacob, he tells his sons what should befal
them, ch. 49. 1. v. 25.
1. He pronounces a curse on Canaan the son of
Ham, in whom Ham is himself cursed; either, be
cause this son of his was now more guilty than the
rest, or, because the posterity of this son was after
ward to be rooted out of their land, to make room
for Israel. And Moses here records it for the ani
mating of Israel in the wars of Canaan; though the
Canaanites were a formidable people, yet they were
of old an accursed people, and doomed to ruin. The
particular curse is, a servant of servants, that is,
the meanest and most despicable servant, shall he
be, even to his brethren. Those who by birth were
his equals, shall by conquest be his lords. This cer
tainly points at the victories obtained by Israel over
the Canaanites, by which they were all either put
to the sword, or put under tribute, (Josh. 9. 23.
Judg. 1. 28, 30, 33, 35.) which happened not till
about 800 years after this. Note, (1.) God often
visits the iniquity of the fathers upon the children,
especially when the children inherit- their fathers'
wicked dispositions, and imitate the father's wick
ed practices, and do nothing to cut off the entail of
a curse. (2. ) Disgrace is justly put upon those that
put disgrace upon others, especially that dishonour
and grieve their own parents. An undutifol child
that mocks at his parents, is no more worthy to be
called a son, but deserves to be made as a hired ser
vant, nay as a servant of servants, among his bre
thren. (3.) Though divine curses operate slowly,
yet, first or last, they will take effect. The Ca
naanites were under a curse of slavery, and yet, for
a great while, had the dominion; for a family, a
people, a person, may lie under the curse of God,
and yet may long prosper in the world, till the mea
sure of their iniquity, like that of ihe Canaanites, be
full. Many are marked for ruin, that are not yet
ripe for ruin. Therefore, Let not thine heart envy
sinners. 2. He entails a blessing upon Shem and Japheth.
(1.) He blesses Shem, or, rather blesses God foi
him, yet so that ft entitles him to the greatest ho.
nour and happiness imaginable, v. 26, Observe^

78

GENESIS, X.

Ql.] He calls the Lord, the God of Shem; and.
happy, thrice happy is that people whose God is the
Lord, Ps. 144. 15. All blessings are included in
this. This was the blessing conferred on Abraham
and his seed; the God of Heaven was not ashamed
to be called their God, Heb. 11. 16. Shem is suffi
ciently recompensed for his respect to his father by
this, that the Lord himself puts his honour upon
him, to be his God, which is a sufficient recompense
for all our services and all our sufferings for his
name. [2.] He gives to God the glory of that
good work which Shem had done, and, instead of
blessing and praising him that was the instrument,
he blesses and praises God that was the Author.
Note, The glory of all that is at any time well done
by ourselves or others, must be humbly and thank
fully transmitted to God, who works all our good
works in us and for us. When we see men's good
works, we should glorify, not them, but our Father,
Matt. 5. 16. Thus David, in effect, blessed Abigail,
when he blessed God that sent her, 1 Sam. 25. 32,
33, for it is an honour and favour to be employed
for God, and used by him in doing good. [3. ] He
foresees and foretels, that God's gracious dealings
with Shem and his family, would be such as would
evidence to all the world that he was the God of
Shem, on which behalf thanksgivings would by ma
ny be rendered to him. Blessed be the Lord God of
Shem. [4. ] It is intimated that the church should
be built up and continued in the posterity of Shem;
for of him came the Jews, who were, for a great
while, the only professing people God had in the
world. [5.] Some think reference is here had to
Christ, who was the Lord God that in his human
nature, should descend from the loins of Shem; for
of him, as concerning the flesh, Christ came. [6. ]
Canaan is particularly enslaved to him; He shall
be his servant. Note, Those that have the Lord
for their God, shall have as much of the honour
and power of this world as he sees good for them.
(2.) He blesses Japheth, and, in him, the isles of
the Gentiles, which were peopled by his seed, v. 27,
God shall enlarge Japheth, and he will dwell in the
tents of Shem. Now,
[1. ] Some make this to belong wholly to Japheth,
and to bespeak either, First, His outward pros
perity, that his seed should be so numerous, and so
victorious, that they should be masters of the tents of
Shem; which was fulfilled, when the people of the
Jews, the most eminent of Shem's race, were tribu
taries to the Grecians first, and afterward to the
Romans, both of Japheth's seed. Note, Outward
prosperity is no infallible mark of the true church;
the tents of Shem are not always the tents of the
conqueror. Or, Secondly, It bespeaks the conver
sion of the Gentiles, and the bringing of them into the
church; and then we would read it, God shall per
suade Japheth, (for so the word signifies,) and then,
being so persuaded, he shall dwell in the tents of
Shem, that is, Jews and Gentiles shall be united to
gether in the gospel-fold; after many of the Gen
tiles shall have been proselyted to the Jewish reli
gion, both shall be one in Christ, Eph. 2. 14,
15. And the christian church, mostly made up of
the Gentiles, shall succeed the Jews in the privi
leges of church-membership; the latter having first
cast themselves out by their unbelief, the Gentiles
shall dwell in theirtents, Rom. 11. 11, &c. Note,
It is God only that can bring those again into the
church, who have separated themselves from it. It
is the power of God that makes the gospel of Christ
effectual to salvation, Rom. 1. 16. And again, Souls
are brought into the church, not by force, but by
persuasion, Ps. 110. 3. They are drawn by the
cords of a man, and persuaded by reason to be re
ligious. [i.] Others divide this between Japheth and .

Shem, Shem having not been directly blessed, v.
26. First, Japheth has the blessing of earth be
neath; God shall enlarge Japheth, enlarge his seed,
enlarge his border; Japheth's posterity peopled all
Europe, a great part of Asia, and perhaps America.
Note, God is to be acknowledged in all our enlarge
ments. It is he that enlarges the coast, and enlarges
the heart. And again, Many' dwell in large tents,
that do not dwell in God's tents, as Japheth did.
Secondly, Shem has the blessing of Heaven above:
He shall, that is, God shall, dwell in the tents of
Shem, that is, "From his loins Christ shall come,
and in his seed the church shall be continued. " The
birth-right was now to be divided between Shem
and Japheth, Ham being utterly discarded; in the
principality they equally share, Canaan shall be ser
vant to both; the double portion is given to Japheth,
whom God shall enlarge; but the priesthood was
given to Shem, for God shall dwell in the tents of
Shem : and certainly we are more happy, if we have
God dwelling in our tents, than if we had there all
the silver and gold in the world. It is better to
dwell in tents with God than in palaces without
him; in Salem, where is God's tabernacle, there is
more satisfaction than in all the isles of the Gentiles.
Thirdly, They both have dominion over Canaan;
Canaan shall be servant to them ; so some read it
When Japheth joins with Shem, Canaan falls before
them both. When strangers become friends, ene
mies become servants.
28. 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.
Here see, 1. How God prolonged the life of Noah;
he lived 950 years; 20 more than Adam, and but 19
less than Methuselah; this long life was a farther
reward of his signal piety, and a great blessing to the
world, to which, no doubt, he continued a preacher
of righteousness, with this advantage, that now all
he preached to, were his own children. 2. How God
put a period tohis life at last; though he lived long,
yet he died, having, probably, first seen many that
descended from him, dead before him. Noah lived
to see two worlds, but being an heir of the righteous
ness which is by faith, when he died, he went to see
a better than either.
CHAP. X.
This chapter shows more particularly what was said in
general, ch. 9. 19, concerning the three sons of Noah,
that of them was the whole earth, overspread ,- and the fruit
of that blessing, ch. 9. 1, 7. replenish the earth. It is the
only certain account extant of the original of nations;
and yet perhaps there is no nation but that of the Jews
that can be confident from which of. these 70 fountains
(for so many there are here) it derives its streams.
Through the want of early records, the mixtures of peo
ple, the revolutions of nations, and distance of time — the
knowledge of the lineal descent of the present inhabitants
of the earth is lost ; nor were any genealogies preserved
but those of the Jews, for the sake of the Messiah ; only
in this chapter, we have a brief account, I. Of the pos
terity of Japheth, v. 2 . . 5. II. The posterity of Ham,
v. 6 . . 20. and in that particular notice taken of Nim-
rod, v. 8 . . 10. III. The posterity of Shem, v. 21 . . 31.
1. l^TOW these are the generations of the
J3I sons of Noah ; Shem, Ham, and
Japheth : and unto them were sons born af
ter the flood. 2. The sons of Japheth ; Go-
mer, and Magog, and Madai, and Javan,
and Tubal, and Meshech, and Tiras. 3.
And the sons of Gomer ; Ashkenaz, and
Riphath, and Togarmah. 4. And the sons
of Javan ; Elishah, and Tarshish, Kittim,

GENESIS, X.

79

and Dodanim. 5. By these were the isles
of the Gentiles divided in their lands ; every
one after his tongue, after their families, in
their nations.
Moses begins with. Japheth's family; either be
cause he was the eldest, or, because his family lay
remotest from Israel, and had least concern with
them, at the time when Moses wrote; and therefore
he mentions that race very briefly; hastening to give
account of the posterity of Ham, who were Israel's '
enemies, and of Shem, who were Israel's ancestors:
for it is the church that the scripture is designed to
be the history of, and of the nations of the world,
only as they weTe some way or other related to Is
rael, and interested in the affairs of Israel. Ob
serve, 1. Notice is. taken that the sons of Noah had
sons born to them after the flood, to repair and re
build the world of mankind which the flood had
ruined. He that had killed, now makes alive. 2.
The prosperity of Japheth were allotted to the isles
of the Gentiles, (v. 5.) which were, solemnly, by
lot, after a survey, divided among them, and, pro
bably, this island of our's among the rest; all places
beyond the sea from Judea, are called isles, Jer. 25.
22. and this directs us to understand that promise,
Isa. 42. 4, the isles shall wait for his law, of the con
version of the Gentiles to the faith of Christ.
.6. And the sons of Ham ; Cush, and
Mizraim, and Phut, and Canaan. 7. And
the sons of Cush ; Seba, and Havilah, and
Sabtah, and Raamah, "and Sabtecha : and
the sons of Raamah ; Shebah, 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, Even as Nimrod the mighty hun
ter before the Lord. 10. And the begin
ning of his kingdom was Babel, and Erech,
and Accad, and Calneh, in the land of Shi-
nar. 11. Out of that land went forth
Asshur, and builded Nineveh, and the city
Rehoboth, and Calah, 12. And Resen be
tween Nineveh and Calah : the same is a
great city. 1 3. And Mizraim begat Lu-
dim, and Anamim, and Lehabim, and
Naphtuhim, 1 4. And Pathrusim, and Cas-
luhim, (out of whom came Philistim,) and
Caphtorim. That which is observable and improvable in these
verses, is, the account here given of Nimrod, v.
8 . .11. He is here represented as a great man in
his day. He began to- be a mighty one in the earth,
that is, whereas those that went before him, were
content to stand upon the same level with theirneigh-
bours, and though every man bare rule in his own
house, yet no man pretended any further; Nimrod's
aspiring mind could not rest here ; he was resolved
to tower above his neighbours, and not only so, but
to lord it over them. The same spirit that' actuat
ed the giants before the flood, (who became mighty
men, and men of renown, ch. 6. 4.) now revived in
him; so soon was that tremendous judgment which
the pride and tyranny of those mighty men brought
upon the world, forgotten. Note, there are some,
in whom ambition and affectation of dominion seem
to be bred in the bone ; such there have been, and
will be, notwithstanding the wrath of God often re
vealed from heaven against them. Nothing on this
side hell, will humble and break the proud spirits of

some men, in this, like Lucifer, Isa. 14. 14, 15. Now,
I. Nimrod was a great hunter ; this he began
with, and for this, became famous to a proverb.
Every great hunter is, in remembrance of him, call
ed^ Nimrod. 1. Some think he did good with his
hunting, served his country by ridding it of the wild
beasts which infested it, and so insinuated himself
into the affections of his neighbours, and got to be
their prince : those that exercise authority, either
are, or at least, would be called, benefactors, Luke
22. 25. 2. Others think that under preterJce of
hunting, he gathered men under his command, in
pursuit of another game he had to play, which was
to make himself master of the country, and to bring
them into subjection. He was a mighty hunter, that
is, He was a violent invader of his neighbour's
rights and properties, and a persecutor of innocent
men, carrying all before him, and endeavouring to
make all his own by force and violence. He thought
himself a mighty prince, but before the Lord, that
is in God's account, he was but a mighty hunter.
Note, Great conquerors are but great hunters.
Alexander and Cesar would not make such a figure
in scripture history as they do in common history;
the former is represented in prophecy but as a he-
goat, pushing, Dan. 8. 5. Nimrod was a mighty hun
ter against the Lord, sotheLXX; thatis,(l.) Heset
up idolatry, as Jeroboam did, for the confirming of
his usurped dominion: that he might set up a new
government, he set up a new religion upon the ruin
of the primitive constitution of both: Babel was the
mother of harlots. Or, (2.) He carried on his op
pression and violence, in defiance of God himself;
daring Heaven with his impieties, as if he and his
huntsmen could outbrave the Almighty, and were a
match for the Lord of Hosts and all his armies: As
if it were a small thing to weary men, he thinks to
weary my God also, Isa. 7. 13.
II. Nimrod was a great ruler, v. 10, The begin
ning of his kingdom was Babel. Some way or
other, by arts or arms, he got into power, either
chosen to it, or forcing his way to it; and so laid the
foundations of a monarchy, which was afterward a
head of gold, and the terror of the mighty, and bid
fair to be universal. It does not appear that he had
any right to rule by birth; but either his fitness for
government recommended him, as some think, to
an election; or, by power and policy, he advanced
gradually, and perhaps insensibly, into the throne.
See the antiquity of civil government, and particu
larly that form of it, which lodges the sovereignty in
a single person. If Nimrod and his neighbours be
gan, other nations soon learned, to incorporate under
one head for their common safety and welfare,
which, however it began, proved so great a blessing
to the world, that things were reckoned to go ill in
deed when there was no king in Israel.
III. Nimrod was a great builder ; probably he
was architect in the building of Babel, and there he
began his kingdom; but when his project to rule all
the sons of Noah was baffled by the confusion of
tongues, out of that land he went forth into Assyria
(so the margin reads it, v. 11.) and built Nineveh,
&c. that having built these cities, he might com
mand them, and rule over them. Observe in Nim
rod the nature of ambition: 1. It is boundless;
much would have more, and still cries, Give, give.
2. It is restless ; Nimrod, when he had four cities un
der his command, could not be content till he had
four more. 3. It is expensive ; Nimrod will rather
be at the charge of rearing cities than not have the
honour of ruling them. The spirit of building is
the common effect of a spirit of pride. A. It \sda-
ring, and will stick at nothing; Nimrod's name sig
nifies rebellion, which (if indeed he did abuse his pow
er to the oppression of his neighbours) teaches u»

80

GENESIS, X.

that tyrants to men are rebels to God, and their re
bellion is as the sin of witchcraft.
15. And Canaan begat Sidon his first
born, and Heth, 16. And the Jebusite,
and the Amorite, and the Girgashite, 17.
And the Hivite, and the Arkite, and the
Sinite, 1 8. And the Arvadite, and the Ze-
marite, and the Hamathite : and afterward
were the families of the Canaanites spread
abroad. 19 And the border of the Canaan
ites was from Sidon, as thou comest to Ge-
rar, unto Gaza ; as thou goest unto Sodom
and Gomorrah, and Admah, and Zeboim,
and even unto Lasha. 20. These are the
sons of Ham, after their families, after their
tongues,in their countries, and in their nations.
Observe here, 1. That the account of the pos
terity of Canaan, of the families and nations that
descended from him, and of the land they possessed,
is more particular than of any other in this chapter;
because these were the nations that were to be sub
dued before Israel, and their land was, in process of
time, to become the holy land, Immanuel's land;
and this God had an eye to, when, in the mean time
he cast the lot of that accursed devoted race in that
spot of ground which he had spied out for his own
people; this Moses takes notice of, Deut 32. 8,
When the most high divided to the nations their in
heritance, he set the bounds of the people according
to the number of the children of Israel. 2. That by
this account it appears that the posterity of Canaan
were both numerous and rich, and very pleasantly
seated; and yet Canaan was under a curse, a divine
curse, and not a curse causeless. Note, Those
that are under the curse of God, may yet perhaps
thrive and prosper greatly in this world; for we
cannot know love or hatred, the blessing or the
curse, by what is before us, but by what is within us,
Eccl. 9. 1. The curse of God always works really,
and always terribly: but perhaps it is a secret curse,
a curse to the soul, and does not work visibly; or a
slow curse, and does not work immediately; but sin
ners are by it reserved for, and bound over to, a day
of wrath. Canaan here has a better land than
either Shem or Japheth, and yet they have a better
lot, for they inherit the blessing.
21. Unto Shem also, the father of all the
children of Eber, the brother of Japheth the
elder, even to him were children born. 22.
The children of Shem ; Elam and Asshur,
and Arphaxad, and Lud, and Aram. 23.
And the children of Aram ; Uz, and Hul,
and Gether, and Mash. 24. And Arphax
ad begat Salah; and Salah begat Eber.
25. And unto Eber were bom 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 Joktan begat
Almodad, and Sheleph, and Hazarmaveth,
and Jerah, 27. And Hadoram, and Uzal,
and Diklah, 28. And Obal, and Abimael,
and Sheba, 29. And Ophir, and Havilah,
and Jobab : all these were the sons of Jok
tan. 30. And their dwelling was from
Mesha, as thou goest unto Sepher a mount
of the east. 31. These are the sons of

Shem, after their families, after their tongues,
in their lands, after their nations. 32. 1 hese
are the families of the sons of Noah, after
their generations, in Jbeir nations : and by
these were the nations divided in the earth
after the flood.
Two things especially are observable in this ac
count of the posterity of Shem.
I. The description of Shem, v. 21. We have
not only his name, Shem, which signifies a name,
but two titles to distinguish him by.
1. He was the father of all the children of Eber:
Eber was his great-grandson; but why should he be
called the father of all his children, rather than of
all Arphaxad's, or Salah's, isfc? Probably, be
cause Abraham and his seed, God's covenant-peo^-
pie, not only descended from Heber, but from him
were called Hebrews, ch. 14. 13, Abram the He
brew. St. Paul looked upon it as his privilege, that
he was a Hebrew of the Hebrews, Phil. 3. 5. Eber
himself, we may suppose, was a man eminent for
religion in a time of general apostasy, and a great
example of piety to his family; and the holy tongue
being commonly called from him the Hebrew, it is
probable that he retained it in his family, in the con
fusion of Babel, as a special token of God's favour to
him; and from him the professors of religion were
called the children of Eber; now, when the inspired'
penman would give them an honourable title, he
calls him the father of the Hebrews; though, when
Moses wrote this, they were a poor despised peo
ple, bond-slaves in Egypt, yet, being God's people,
it was an honour to a man to be akin to them. As
Ham, though he had many sons, is disowned by
being called the father of Canaan, on whose seed
the curse was entailed, ch. 9. 22, so Shem, though
he had many sons, is dignified with the title of the
father of Eber, on whose seed the blessing was en
tailed. Note, A family of saints is more truly
honourable than a family of nobles; Shem's holy
seed than Ham's royal seed, Jacob's twelve patri
archs than Ishmael's twelve princes, ch. 17. 20.
Goodness is true greatness.
2. He was the brother of Japheth the elder, by
which it appears that though Shem is commonly
put first, yet he was not Noah's first-born, but
Japheth was older. But why should this also be put
as part of Shem's title and description, that he was
the brother of Japheth, since that had been, in
effect, said often before? And was he not as much
brother to Ham? Probably, this was intended to
signify the union of the Gentiles with the Jews in
the church. He had mentioned it as Shem's
honour, that he was the father of the Hebrews; but
lest Japheth's seed should therefore be looked upon
as for ever shut out from the church, he here re
minds us that he was the brother of Japheth, not in
birth only, but in blessing, for Japheth was to dwell
in the tents of Shem. Note, ( 1. ) Those are brethren
in the best manner, that are so by grace, and that
meet in the covenant of God, and in the communion
of saints. (2. ) God, in dispensing his grace, does
not go by seniority, but the younger sometimes gets
the start of the elder in coming into the church; so
the last shall be first, and the first last.
II. The reason of the name of Peleg, v. 25, be
cause in his days, (that is about the time of his
birth, when his name was given him,) was the earth
divided among the children of men that were to in
habit it; either, when Noah divided it by an orderly
distribution of it, as Joshua divided the land of Ca
naan by lot, or when, upon their refusal to comply
with that division, God, in justice, divided them by
the confusion of tongues; whichsoever of these was
the occasion, pious Heber saw cause to perpetuate

GENESIS, XI.

81

the i emembrance of it in the name of his son; and
justly may our sons be called by the same name, for
in our days, in another sense, is the earth, the
church, most wretchedly divided.
CHAP. XI.
The old distinction between the sons of God, and the sons
of men, (professors and profane,) survived the flood,
and now appeared again, when men began to multiply :
according to this distinction, we have, in this chapter, I.
The dispersion of the sons of men at Babel, v. 1..9,
where we have, 1. Their presumptuous provoking design,
which was, to build a city and a tower, v. 1. .4. 2. The
righteous judgment of God upon them in disappointing
their design, hy confounding their language, and so
scattering them, v. 5. .9. II. The pedigree of the sons
of God down to Abraham, v. 10. .26, with a general
account of his family, and removal out of his native
country, v. 27. .32.
1. A ND the whole earth was of one lan-
J\. guage, and of one speech. 2. And
it came to pass, as they journeyed from the
east, that they found a plain in the land of
Sninar ; and they dwelt there. 3. And they
said one to another, Go to, let us make
brick, and burn them thoroughly. And they
had brick for stone, and slime had they for
mortar. 4. And they said, Go to, let us
build us a city and a tower, whose top may
reach unto heaven ; and let us make us a
name, lest we be scattered abroad upon the
face of the whole earth.
The close of the foregoing chapter tells us, that
by the sons of Noah, or, among the sons of. Noah,
the nations were divided in the earth after the flood,
that is, were distinguished into several tribes or
colonies; and the places they had hitherto lived in
together being grown too straight for them, it was
either appointed by Noah, or agreed upon among
his sons, which way each several tribe or colony
should steer its course, beginning with the countries
that were next them, and designing to proceed
further and further, and to remove to a greater
distance from each other, as the increase of their
several companies should require. Thus was the
matter well settled, one hundred years after the
flood, about the time of Peleg's birth: but the sons
of men, it should seem, were loath to scatter into
distant places; they thought, the more the merrier,
and the safer, and therefore they contrived to keep
together, and were slack to go to possess the land
which the Lord God of their fathers had given
them. Josh. 18. 3, thinking themselves wiser than
either God or Noah: Now here we have,
I. The advantages which befriended their design
of keeping together. 1. They were all of one
language, v. 1. If there were any different lan
guages before the flood, yet Noah's only, which, it
is likely, was the same with Adam's, was preserved
through the flood, and continued after it. Now,
while they all understood one another, they would
be the more likely to love one another, and the
more capable of helping one another, and the less
inclinable to separate one from another. 2. They
found a very convenient commodious place to settle
in, v. 2, a plain in the land of Shinar, a spacious
plain, and able to contain them all, a fruitful plain,
and able, according _as their present numbers were,
to support them all; though perhaps they had not
considered what room there would be for them
when their numbers should be increased. Note,
Inviting accommodations, for the present, often
prove too strong temptations to the neglect of both
duty and interest, as it respects futurity.
Vol. I.— L

II. The method they took to bind themselves to
one another, and to settle together in one body.
Instead of coveting to enlarge their borders by a
peaceable departure under the divine protection,
they contrived to fortify them, and as those that
were resolved to wage war with heaven, they put
themselves into a posture of defence. Their unani
mous resolution is, let us build a city and a tower.
It is observable, that the first builders of cities, both
in the old world, ch. 4. 17, and in the new world
here, were not men of the best character and repu
tation: tents served God's subjects to dwell in; cities
were first built by those that were rebels against
him, and revolters from him. Observe here,
1. How they excited and encouraged one another
to" set about this work. They said, Go to, let us
make brick, v. 3, and again v. 4, Go to, let us build
us a city; by mutual excitements they made one
another more daring and resolute. Note, Great
things may be brought to pass, when the under
takers are numerous and unanimous, and stir up
one another to it. Let us learn to provoke one
another to love and to good works, as sinners stir up
and encourage one another to wicked works. See
Ps.,122. 1. Isa. 2. 3, 5. Jer. 50. 5.
2. What materials they used in their building.
The country being plain, yielded neither stone nor
mortar, yet that did not discourage them from their
undertaking, but they made brick to serve instead
of stone, and slime or pitch instead of mortar. See
here, (1.) What shift those will make, that are
resolute in their purposes: were we but thus zea
lously affected in a good thing, we should not stop
our work so often as we do, under pretence that we
want conveniences for carrying it on. (2.) What
a difference there is between men's building and
God's; when men build their Babel, brick and
slime are their best materials; but when God builds
his Jerusalem, he lays even the foundations of it
with sapphires, and all its borders with pleasant
stones, Isa. 54, 11. 12. Rev. 21. 19.
3. For what ends they built. Some think they
intended hereby to secure themselves against the
waters of another flood. God had told them indeed
he would not again drown the world; but they
would trust to a tower of their own making, rather
than to a promise of God's making, or an ark of his
appointing: if, however, they had had this in their
eye, they would have chosen to build their tower
upon a mountain, rather than upon a plain; but
three things, it seems, they aimed at in building
this tower.
(1.) It seems designed for an affront to God him
self; foi they would build a tower, whose top might
reach to heaven, which bespeaks a defiance of Gcd,
or at least a rivalship with him; they will be like
the Most High, or come as near him as they can,
not in holiness, but in height. They forget their
place, and, scorning to creep on the earth, resolve
to climb to heaven, not by the door, or ladder, but
some other way.
(2.) They hoped hereby to make them a name;
they would do something to be talked of now, and
to give posterity to know that there had been such
men as they in the world; rather than die and leave
no memorandum behind them, they would leave
this monument of their pride, and ambition, and
folly. Note, [1.] Affectation of honour, and a
name among men, inspires with a strange ardour
for great and difficult undertakings, and often be
trays to that which is evil, and offensive to God.
[2.] It is just with God to bury those names in the
dust, which are raised by sin. These Babel-build
ers put themselves to a great deal of foolish expense,
to make them a name; but they could not gain even
this point, for we do not find in any history the namt
of so much as one of these Babel-builders; Philo Ju

82

GENESIS, XI.

d*us says, They engraved eveiy one his name upon
a brick, in perpetuam rei memoriam — as a per
petual memorial; yet neither did that serve their
purpose. (3.) They did it to prevent their dispersion; lest
vie be scattered abroad upon the face of the earth.
"It was done," (says Josephus,) "in disobedience
to that command, ch. 9. 1, Replenish the earth."
God orders them to scatter; "No," say they, "we
will not, we will live and die together. " In order
hereunto, they engage themselves, and one another,
in this vast undertaking. That they might unite in
one glorious empire, they resolve to build this city
and tower, to be the metropolis of their kingdom,
and the centre of their unity. It is probable that
the hand of ambitious Nimrod was in all this: he
could not content himself with the command of a
particular colony, but aimed at universal monarchy;
in order to which, under pretence of uniting for
their common safety, he contrives to keep them in
one body, that, having them all under his eye, he
might not fail to have them under his power. See
the daring presumption of these sinners: here is,
f 1.] A bold opposition to God; "You shall be scat
tered," says God; "But we will not," say they;
Woe unto him that thus strives with his maker. [2. ]
A bold competition with God. It is God's preroga
tive to be universal Monarch, Lord of all, and King
of kings; the man that aims at it, offers to step into
the throne of God, who will not give his glory to
another. 5. And the Lord came down to see the
city and the tower which the children of
men builded. 6. And the Lord said, Be
hold, the people is one, and they have all
one language ; and this they begin to do :
and now nothing will be restrained from
them, which they have imagined to do. 7.
Go to, let us go down, and there confound
their language, that they may not under
stand one another's speech. 8. So the
Lord scattered them abroad from thence
upon the face of all the earth: and they left
off to build the city. 9. Therefore is the name
of it -called Babel; because the Lord did
there confound the language of all the
earth : and from thence did the Lord scat
ter them abroad upon the face of all the
earth. We have here the quashing of the project of the
Babel-builders, and the turning of the counsel of
those froward men headlong, that God's counsel
might stand, in spite of them. Here is,
I. The cognizance that God took of the design
that was on foot, v. 5, The Lord came down to see
the city: it is an expression after the manner of men;
he knew it as clearly and fully as men know that
which they come to the place to view. Observe,
1. Before he gave judgment upon their cause, he
inquired into it; for God is incontestably just and
fair in all his proceedings against sin and sinners,
and condemns none unheard. 2. It is spoken of as
an act of condescension in God, to take notice even
of this building, which the undertakers were so
proud of; for he humbles himself to behold the
transactions, even the most considerable ones, of
this lower world, Ps. 113. 6. 3. It is said to be the
tower which the children of men built; which inti
mates, (1.) Their weakness and frailty as men : it
¦was a very foolish thing for the children of men,
worms of the earth, to defy Heaven, and to provoke

the Lord to jealousy: Are they stronger than he?
(2.) Their sinfulness and obnoxiousness: they were
the sons of Adam, so it is in the Hebrew; nay, of
that Adam, that sinful disobedient Adam, whose
children are by nature children of disobedience,
children that are corrupters. (3. ) Their distinction
from the children of God, the professors of religion,
from whom these daring builders had separated
themselves, and built this tower to support and per
petuate the separation. Pious Eber is not found
among this ungodly crew; for he and his are called
the children of God, and therefore their souls come
not into the secret, nor unite themselves to the as
sembly, of these children of men.
II. The counsels and resolves of the Eternal God
concerning this matter; he did not come down mere
ly as a spectator, but as a Judge, as a Prince, to
look upon these proud men, and abase them, Job
40. 11... 14.
Observe, 1. He suffered them to proceed a good
way in their enterprise, before he put a stop to it;
that they might have space to repent, and, if they
had so much consideration left, might be ashamed
of it, and weary of it, themselves; and if not, that
their disappointment might be the more shameful,
and every one that passed by, might laugh at them,
saying, These men began to build, and were not able
to finish; that so the works of their hands, from
which they promised themselves immortal honour,
might turn to their perpetual reproach. Note, God
has wise and holy ends in permitting the enemies
of his glory to carry on their impious projects a
great way, and to prosper long in their enterprises.
2. When they had, with much care and toil,
made some considerable progress in their building,
then God determined to break their measures, and
disperse them.
Observe, (1.) The righteousness of God, which
appears in the considerations upon which he pro
ceeded in this resolution, v. 6. Two things he con
sidered, [1.] Their oneness, as a reason why they
must be scattered: "Behold, the people is one, and
they have all one language; if they continue one,
much of the earth will be left uninhabited; the pow
er of their prince will soon be exorbitant; wicked
ness and profaneness will be insufferably rampant,
for they will strengthen one another's hands in it;
and, which is worst of all, they will be an overba
lance to the church, and these children of men, if
thus incorporated, will swallow up the little rem
nant of God's children. " Therefore it is decreed
that they must not be one. Note, Unity is policy,
but it is not the infallible mark of a true church; yet,
while the builders of Babel, though of different fa
milies, dispositions, and interests, were thus unani
mous in opposing God, what a pity it is, and what
a shame, that the builders of Zion, though united
in one common Head and Spirit, should be divided,
as they are, in serving God! But marvel not at the
matter; Christ came not to send peace. [2.] Their
obstinacy; now nothing will be restrained from
them; and this is a reason why they must be cross
ed and thwarted in their design: God had tried, by
his commands and admonitions, to bring them off
from this project, but in vain; therefore he must
take another course with them. See here, First,
The sinfulness of sin, and the wilfulness of sinners;
ever since Adam would not be restrained from the
forbidden tree, his unsanctified seed have been im
patient of restraint, and ready to rebel against it.
Secondly, See the necessity of God's judgments
upon earth, to keep the world in some order, and
to tie the hands of those that will not be checked
by law.
(2.) The wisdom and mercy of God in the me
thods that were taken for the defeating of this en
terprise; (v 7.* Go to, let us go down, and there

GENESIS, XI.

83

confound their language: this was not spoken to the
angels, as if God needed either their advice, or their
assistance, but God speaks it to himself, or the Father
to the Son and Holy Ghost; they said, Go to, let us
make brick; and Go to, let us' build us a tower; ani
mating one another to the attempt; and now God
says, Go to, let us confound their languages; for if
men stir up themselves to sin, God will stir up him
self to take vengeance, Isa. 59. 17, 18. Now ob
serve here, [1.] The me rcy of God, in moderating
the penalty, and not making that proportionable to
the offence; for he deals not with us according to
our sins: he dees not say, " Let us go down now in
thunder and lightning, and consume those rebels in
a moment;" or, "Let the earth open, and swallow
up them and their building, and let them go down
quick into hell, who are climbing to heaven the
wrong way;" no, only, " Let us go down, and scat
ter them: they deserved death, but are only ba
nished or transported; for the patience of God is
very great towards a provoking world. Punish
ments are chiefly reserved for the future state;
God's judgments on sinners in this life, compared
with those, are little more than restraints. [2. ] The
wisdom of God, in pitching upon an effectual expe
dient to stay proceedings, which was the confound
ing of their language, that they might not under
stand one another's speech, nor could they well join
hands when their tongues were divided; so that this
would be a very proper method, both for taking
them off from their building, (for if they could not
understand one another, they could not help one
another,) as also for disposing them to scatter; for
when they could not understand one another, they
could not employ one another. Note, God has va
rious means, and effectual ones, to baffle and defeat
the projects of proud men that set themselves
against him, and particularly to divide them among
themselves, either by dividing their spirits, (Judges
9. 23. ) or by dividing their tongues, as David prays,
Ps. 55. 9.
III. The execution of these counsels of God, to
the blasting and defeating of the counsels of men, v.
8, 9. Gad made them know whose word should
stand, his or their's, as the expression is, Jer. 44. 28.
Notwithstanding their oneness and obstinacy, God
was too hard for them, and wherein they dealt
proudly, he was above them; for who ever hardened
his heart against him and prospered? Three things
were done;
1. Their language was confounded. God, who,
when he made man, taught him to speak, and put
words into his mouth fit to express the conceptions
of his mind by, now made those builders to forget
their former language, and to speak and understand
a new one, which yet was the same to those of the
same tribe or family, but not to others; those of one
colony could converse together, but not with those
of another. Now, (l.),This was a great miracle,
and a proof of the power which God has upon the
minds and tongues.of men, which he turns , as the
rivers of water. (2. ) This was a great judgment
upon those builders; for being thus deprived of the
knowledge of the ancient and holy tongue, they
were become incapable of communicating with the
true church, in which it was retained; and, proba
bly, it contributed much to their loss of the know
ledge of the true God. (3. ) We all suffer by it, to
this day: in all the inconveniences we sustain by the
diversity of languages, and all the pains and trouble
we are at to learn the languages we have occasion for,
wesmart for the rebellion of our ancestors at Babel.
Nay, and those unhappy controversies, which are
strifes of words, and arise from our misunderstand
ing of one another's language, for aught I know, are
owing to this confusion of tongues. (4. ) The pro
ject of some to frame an universal character, in or

der to an universal language, how desirable soevei
it may seem, is yet, I think, but a vain attempt; for
it is to strive against a divine sentence, by which
the languages of the nations will be divided while
the world stands. (5.) We may here lament the
loss of the universal use of the Hebrew tongue,
which, from this time, was the vulgar language of
the Hebrews only, and continued so till the capti
vity in Babylon, where, even among them, it was
exchanged for the Syriac. (6. ) As the confound
ing of tongues divided the children of men, and
scattered them abroad, so the gift of tongues, be
stowed upon the apostles, (Acts 2.) contributed
greatly to the gathering together of the children cf
God, which were scattered abroad, and the uniting
of them in Christ, that with one mind and mouth
they might glorify God, Rem. 15. 6.
2. Their building was stopped; they left off to
build the city. This was the affect of the confusion
of their tongues; for it not only incapacitated them
for helping one another, but, probably, struck such
a damp upon their spirits, that they could not pro
ceed, since they saw, in this, the hand of the Lord
gone out against them. Note, [1.] It is wisdom to
leave off that which we see God fights against.
[2.] God is able to blast and brinjf to naught all
the devices and designs of Babel-builders. He sits
in heaven, and laughs at the counsels of the kings
of the earth against Him and his Anointed; and
will force them to confess that there is no wisdem
nor counsel against the Lord, Prov. 21. 30. Isa.
8. 9, 10.
3. The builders were scattered abroad frcm
thence upon the face of the whole earth, v. 8, 9.
They departed in companies, after their families,
and after their tongues, (ch. 10. 5, 20, 31.) to the
several countries and places allotted to them in the
division that had been made, which they knew be
fore, but would not go to take the possession of till
now that they were forced to it. Observe here,
[1.] That the very thing which they feared, came
upon them; they feared dispersion, they sought to
evade it by an act of rebellion, and by that act they
brought upon themselves (the evil with all its hor
rors; for we are most likely to fall into that trouble
which we seek to evade by indirect and sinful me
thods. [2.] That it was God's work; The Lord
scattered, them. God's hand is to be acknowledged
in all scattering providences; if the family be scat
tered, relations scattered, churches scattered, it is
the Lord's doing. [3.] That though they were as
firmly in league with one another as could be, yet
the Lord scattered them: for no man can keep to
gether what God will put asunder. [4.] That thus
God justly took vengeance on them for their one
ness in that presumptuous attempt to build their
tower; shameful dispersions are the just punish
ment of sinful unions; Simeon and Levi, who had
been brethren in iniquity, were divided in Jacob,
ch. 49. 5, 7. Ps. 83. 3... 13. [5.] That they left be
hind them a perpetual memorandum of their re
proach, in the name given to the place; it was
called Babel, confusion. They that aim at a great
name, commonly come off with a bad name. [6.]
The children of men were now finally scattered,
and never did, nor ever will, come all together
again, till the great day, when the Son of man shall
sit upon the -throne of his glory, and all nations
shall be gathered before him, Matth. 25. 31, 32.
10. These are the generations of Shem :
Shem was an hundred years old, and begat
Arphaxad, two years after the flood : 11.
And Shem lived after he begat Arphaxad,
five hundred years, and begat sons and
daughters. 12. And Arphaxad lived five

84

GENESIS, XI.

and thirty years, and begat Salah : 1 3. And
Arphaxad lived after he begat Salah, four
hundred and three years, and begat sons
and daughters. 14. And Salah lived thirty
years, and begat Eber : 15. And Salah lived
after he begat Eber, four hundred and three
years, and begat sons and daughters. 16.
And Eber lived four and thirty years, and
begat Peleg : 1 7. And Eber lived after he
begat Peleg, four hundred and thirty years,
and begat sons and daughters. 18. A nd
Peleg lived thirty years, and begat Reu :
19. And Peleg lived after he begat Reu,
two hundred and nine years, and begat sons
and daughters. 20. And Reu lived two
and thirty years, and begat Serug: 21.
And Reu lived after he begat Serug, two
hundred and seven years, and begat sons
and daughters. 22. And Serug lived thirty
years, and begat Nahor : 23. And Serug
lived after he begat Nahor, two hundred
years, and begat sons and daughters. 24.
And Nahor lived nine and twenty years,
and begat Terah: 25. And Nahor lived
after he begat Terah, an hundred and nine
teen years, and begat sons and daughters.
26. And Terah lived seventy years, and
begat Abram, Nahor, and Haran.
We have here a genealogy, not an endless gene
alogy; for here it ends in Abram, the friend of God,
and leads further to Christ, the promised Seed,
who was the Son .of Abram, and from Abram the
genealogy of Christ is reckoned, (Matth. 1. 1, &c. >
so that put ch. 5. ch. 11, and Matth. 1, together,
and you have such an entire genealogy of Jesus
Christ as cannot be produced, for aught I know,
concerning any person in the world, out of his line,
and at such a distance from the fountain-head. And
laying these three genealogies together, we shall
find that twice ten, and thrice fourteen, generations
or descents, passed between the first and second
Adam, making it clear concerning Christ, not only
that he was the Son of Abraham, but the Son of
man, and the Seed of the woman. Observe here,
1. That nothing is left upon record concerning
those of this line, but their names and ages; the
Holy Ghost seeming to hasten through them to
the story of Abram. How little do we know of
those that are gone before us in this world, even
those that lived in the same places where we
live, as we likewise know little of those that are our
contemporaries, in distant places; we have enough
to do, to mind the work of our own day, and let God
alone to require that which is past, Eccl. 3. 15. 2.
That there was an observable gradual decrease in
the years of their lives; Shem reached to 600 years,
which yet fell short of the age of the patriarchs
before the flood; the three next came short of 500;
the three next did not reach to 300; after them, we
read not of any that attained to 200, but Terah; and,
not many ages after this, Moses reckoned 70 or 80
to be the utmost men ordinarily arrive at: when the
earth began to be replenished, men's lives began to
shorten; so that the decrease is to be imputed to the
wise disposal of providence, rather than to any de
cay of nature; for the elect's sake, men's days are
shortened; and being evil, it is well they are few,
and attain not to the years of the lives of our fa

thers, en. 4,7. 9. 3. That Eber, from whom the
Hebrews were denominated, was the longest lived
of any that were born after the flood; which per
haps was the reward of his singular piety, and strict
adherence to the ways* of God.
27. Now these are the generations of
Terah: Terah begat Abram, Nahor, and Ha
ran ; and Haran begat Lot. 28. And 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 was Sarai ; and
the name of Nahor's wife, Milcah, the
daughter of Haran, the father of Milcah,
and the father of Iscah. 30. But 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 they came unto Haran, and dwelt there.
32. And the days of Terah were two hun
dred and five years: and Terah died in
Haran. Here begins the story of Abram, whose name is
famous, henceforward, in both Testaments; we havi;
here, L His country; Ur of the Chaldees, that was the
land of his nativity, an idolatrous country, where
even the children of Eber themselves were degene
rated. Note, Those who are, through grace, heirs
of the land of promise, ought to remember what
was the land of their nativity; what was their cor
rupt and sinful state by nature; the rock out of
which they were hewn.
II. His relations; mentioned for his sake, and be
cause of their interest in the following story. 1.
His father was Terah, of whom it is said, Josh. 24.
2, that he served other gods, on the other side of
the flood; so early did idolatry gain footing in the
world, and so hard is it even for those that have
sonie good principles, to swim against the stream.
Though it is said, v. 26, that when Terah was
seventy years old, he begat Abram, Nahor, and
Haran, (which seems to tell us that Abram was
the eldest son of Terah, and born in his 70th year,)
yet, by comparing v. 32, which makes Terah to
die in his 205th year, with Acts 7. 4, (where it is
said that Abram removed from Haran, 'when his
father was dead,) and with ch. 12. 4, (where it is
said that he was but 75 years old when he removed
from Haran,) it appears that he was bom in the
130th year of Terah, and, probably, was his young
est son; for, in God's choices, the last are often first, ¦
and the first last. We have, 2. Some account of
his brethren. (1. ) Nahor, out of whose family both
Isaac and Jacob had their wives. (2.) Haran, the
father of Lot, of whom it is here said, v. 28, that
he died before his father Terah. Note, Children
cannot be sure that they shall survive their parents :
for death does not go by seniority, taking the eldest
first: the shadow of death is without any order, Job
10. 22. It is likewise said that he died in Ur of the
Chaldees, before the happy removal of the family
out of that idolatrous country. Note, It concerns
us to hasten out of our natural state, lest death sur
prise us in it 3. His wife was Sarai, who, some think,
was the same with Iscah, the daughter of Haran.
Abram himself says of her, that she was the daugh-

GENESIS, XII.

86

ter of his father, but not the daughter of his mother,
ch. 20. l'j. She was ten years younger than Abram.
III. His departure out of Ur of the Chaldees,
with his father Terah, his#nephew Lot, and the
rest of his family, in obedience to the call of God,.
of which we shall read more, ch. 12. 1, isfc. This
chapter leaves them in Haran, or Charran, a place
about the midway between Ur and Canaan, where
they dwelt till Terah's head was laid, probably be
cause the old man was unable, through the infirmi
ties of age, to proceed in his journey. Many reach
to Charran, and yet fall short of Canaan; they are
not far from the kingdom of God, and yet never
come thither.
... CHAP. XII.
The pedigree and family of Abram we had an account of
in the foregoing chapter; here, the Holy Ghost enters
upon his story; henceforward, Abram and his seed are
almost the only subject of the sacred history. In this
chapter we have, I. God's call of Abram to the land of
Canaan, v. 1..S. II. Abram's obedience, to this call, v.
4, 5. III. His' welcome to the land of Canaan, v. 6, 7.
IV. His journey to Egypt, with an account of what hap
pened to him there. Abram's flight and fault, v. 10..13.
Sarai's danger, and deliverance, v. 14..20.
1 . I^TOW the Lord had said unto Abram,
_L^I Get thee out of thy country, and
from thy kindred, and from thy father's
house, unto a land that I will show thee.
2. And I will make of thee a great nation,
and I will bless^ thee, and make thy name
great; and thou shalt be a blessing: 3.
And I will bless them that bless thee, and
curse him that curseth thee : and in thee
shall all families of the earth be blessed.
We have here the call by which Abram was re
moved out of the land of his nativity into the land
of promise; which was designed both to try his
faith and obedience, and also to separate him, and
set him apart, for God and for special services and
favours which were further designed. The cir
cumstances of this call we may be somewhat help
ed to the knowledge of, from Stephen's speech,
Acts 7. 2, where we are told, 1. That the God of
glory appeared to him, to give hini this call; ap
peared in such displays of his glory, as left Abram
no room to doubt the divine authority of this call.
God spake to him afterward in divers manners; but
this first time, when the correspondence was to be
settled, he appeared to him as the God of glory,
and spake to him. 2. That this call was given him
in Mesopotamia, before he dwelt in Charran; there
fore we rightly read it, The Lord had said unto
Abram, namely, in Ur of the Chaldees; and, in
obedience to this call, as Stephen further relates
the story, v. 4, he came out of the land of the Chal
deans, and dwelt in Charran, or Haran, about fine
years, and from thence, when his father was dead*
by a fresh command, pursuant to the former, God
removed him into the land of Canaan. Some think
that Haran was in Chaldea, and so was still a part
of Abram's country; or that he, having staid there
five years, began to call it his country; and to take
root there, till God let him know that this was not
the place he was intended for. Note, If God loves
us, and has mercy in store for us, he will not suffer
us to take up our rest any where short of Canaan,
but will graciously repeat his calls, till the good
work begun, be performed, and our souls repose in
God only.
In the call itself, we have a precept and a promise.
I. A trying precept, v. 1, Get thee out of thy
i untry. Now,

1. By this precept he was tried whether he loved
God better than he loved his native soil and dear
est friends* and whether he could willingly leave all,
to' go along with God. His country was become
idolatrous, his kindred and his father's house were
a constant temptation to him, and he could not con
tinue with them without danger of being infected
by them; therefore, Get thee out, -h -h Vade tibi—
Get thee gone, with all speed, escape for thy life,
look not behind thee, ch. 19. 7. Note, Those that
are in a sinful state are concerned to make all haste
possible out of it. Get out for thyself, (so some
read it,) that is, for thine own good. Note, Those
who leave their sins and turn to God, will them
selves be unspeakable gainers by the change, Prov.
9. 12. This command which God gave to Abram,
is much the same with the gospel-call by which all
the spiritual seed of faithful Abram are brought into
covenant with God. For, (1.) Natural affection
must give way to divine grace: our country is dear
to us, our kindred dearer, and our father's house
dearest of all; and yet they must all be hated, Luke
14. 26, that is, we must love them less than Christ,
hate them in comparison with him, and, whenever
any of these come in competition with him, they
must be postponed, and the preference given to the
will and honour of the Lord Jesus. (2.) Sin and all
the occasions of it, must be forsaken, and, particu
larly, bad company; we must, abandon all the idols
of iniquity which have been set up in our hearts,
and get out of the way of temptation, plucking out
even a right eye that leads us to sin, Matth. 5. 29,
willingly parting with that which is dearest to us,
when we cannot keep it without hazard of our in
tegrity. Those that resolve'to keep the command
ments of God, must quit the society of evil doers,
Ps. 119. 115. Acts 2. 40. (3.) The world, and all
our enjoyments in it, must be looked upon with a
holy indifference and Contempt; we must no longer
look upon it as our country, or home,, but as our inn,
and must, accordingly, sit loose to it, and live above
it, get out of it in affection.
2. By this precept he -was tried, whether he
could trust God further than he saw him; for he
must leave his own country,ito go. to a land that
God would show him; he does not say, "It is a land
that I will give thee," but merely, "aland that I
will show thee." Nor does he tell him what land
it was, or what kind of land; but he must follow
God with an implicit faith, and take God's word
for it, though he had no particular securities given
him, that he should be no loser by leaving his coun
try, to follow God. Note, Those that will deal
with God, must deal upon trust; we must quit the
things that are seen, for things that are not seen,
arid submit to the sufferings of this present time, in
hopes of a glory that is yet to be revealed, Rom. 8.
18, for it doth not yet appear, what we shall be, 1
John, 3. 2, any more than it did to Abram, when
God called him to a land he would show him, so
teaching him to live in a continual dependence upon
his direction, and with his eye ever toward him.
II. Here is an encouraging promise, nay, it is a
complication of promises, many, and exceeding
great and precious. Note, All God's precepts are
attended with promises to be obedient; when he
makes himself known to uls as a Commander, he
makes himself known also as a Rewarder; if we
obey the command, God will not fail to perform the
promise. Here are six promises.
1. I will make of thee a great nation; when God
took him from his own people, he promised to make
him the head of another; he cut him off from being
the branch of a wild olive, to make him the root of
a good olive. ' This premise was, (1.) A great re
lief to Abram's burthen; for he had now no child.
Note, God knows how to suit his favours to the

86

GENESIS, XII.

wants and necessities of his children. He that has
a plaster for every sore, will provide one for that
first, that is most painful. (2.) A great trial to
Abram's faith; for his wife had been long barren,
so that if he believe, it must be against hope, and
his faith must build purely upon that power which
can out of stones raise up children unto Abraham,
and make them a great nation. Note, [1.] God
makes nations; by him they are born at once, Isa.
66. 8, and he speaks to build and plant them, Jer.
18. 9. And [2. ] If a nation be made great in wealth
and power, it is God that makes it great. [3.]
God can raise great nations out of dry ground, and
can make a little one to be a thousand.
2. I will bless thee; either particularly, with the
blessing of fruitfulness and increase, as he had
blessed Adam and Noah; or in general, "I will
bless thee with all manner of blessings, both of the
upper and the 'nether springs: leave thy father's
house, and I will give thee a father's blessing, bet
ter than that of thy progenitors. " Note, Obedient
believers shall be sure to inherit the blessing.
3. I will make thy name great; by deserting his
country, he lost his name there: "Care not for
that," says God, "but trust me, and I will make
thee a greater name than ever thou couldest have
had there." Having no child, he feared he should
have no name; but God will make him a great na
tion, and so make him a great name. Note, (1.)
God is the fountain of honour, and from him pro
motion comes, 1 Sam. 2, 8. (2.) The name of obe
dient believers shall certainly be celebrated, and
made great: the best report is that which the elders
obtained by faith, Heb. 11. 2.
4. Thou shalt be a blessing; that is, (1.) "Thy
happiness shall be a sample of happiness, so that
those who would bless their friends, shall only pray
that God would make them like Abram;" as Ruth
4. 11. Note, God's dealings with obedient believ
ers, are so kind and gracious, that we need not de
sire for ourselves or our friends to be any better
dealt with; that is blessedness enough. (2.) "Thy
life shall be a blessing to the places where thou
shalt sojourn." Note, Good men are the blessings
of their country, and it is their unspeakable honour
and happiness to be made so.
5. I will bless them that bless thee, and curse him
that curseth thee; this made it a kind of a league
offensive and defensive, between God and Abram.
Abram heartily espoused God's cause, and here
God promises to interest himself in his; (1.) He
promises to be a Friend to his friends, to take kind
nesses shown to him as done to himself, and to re
compense them accordingly. God will take care
that none be losers, in the long run, by any service
done for his people; even a cup of cold water shall
be rewarded. (2. ) He promises to appear against
his enemies; there were those that hated and cursed
even Abram himself; but while their causeless
curses could not hurt Abram, God's righteous curse
would certainly overtake and ruin them, Numb. 24,
9. This is a good reason why we should bless them
that curse us, because it is enough that God will
curse them, Ps. 38. 13.. 15.
6. In thee shall all families of the earth be blessed;
this was the promise that crowned all the rest; for
it points at the Messiah, in whom all the firomises
are yea and amen. Note, (1.) Jesus Christ is the
great Blessing of the world, the greatest that ever
the world was blessed with; he is a family-blessing,
by him salvation is brought to the house, Luke 19.
9. When we seckon up our family blessings, let
us put Christ in the imprimis — the first place, as the
Blessing of blessings. But how are all the families
of the earth blessed in Christ, when so many are
strangers to him? Answer, [1.] All that are bless
ed, are blessed in him, Acts 4. 12. [2.] All that

believe, of what family soever they are, shall be
blessed in him. [3.] Some of all the families of
the earth are blessed in him. [4. ] There are some
blessings which all the families of the earth are
blessed with in Christ; for the gospel-salvation is a
common salvation, Jude 3. (2.) It is a great honour
to be related to Christ; this made Abram's name
great, that the Messiah was to descend from his
loins, much more than that he should be the father
of many nations. It was Abram's honour to be his
father by nature; it will be our's to be his brethren
by grace, Matt. 12. 50.
4. So Abram departed, as the Lord had
spoken unto him ; and Lot went with him :
and Abram was seventy and five years old
when he departed out of Haran. 5. And
Abram took Sarai his wife, and Lot his bro
ther's son, and all their substance that they
had gathered, and the souls that they had
gotten in Haran ; and they went forth to go
into the land of Canaan ; and into the land
of Canaan they came.
Here is,
I. Abram's removal out of his country; out of Ur
first, and afterward out of Haran, in compliance
with the call of God; so Abram departed; he was
not disobedient to the heavenly vision, but did as he
was bidden, not conferring with flesh and blood,
Gal. 1. 15, 16. His obedience was speedy and
without delay, submissive and without dispute; for
he went out, not knowing whither he went, Heb. 11
8, but knowing whom he followed, and under
whose direction he went. Thus God called him to
his foot, Isa 41. 2.
II. His age when he removed; he was seventy
and five years old, an age when he should rather
have had rest and settlement; but if God will have
him to begin the world again now in his old age, he
will submit. Here is an instance of an old convert.
III. The company and cargo that he took with
him. 1. He took his wife, and his nephew Lot, with
him; not by force and against their wills, but by
persuasion. Sarai, his wife, would be sure to go
with him; God had joined them together, and no
thing should put them asunder. If Abram leave
all to follow God, Sarai will leave all to follow
Abram; though neither of them knew whither.
And it was a mercy to Abram to have such a com
panion in his travels, a help meet for him. Note,
It is very comfortable when husband and wife agree
to go together in the way to heaven. Lot also, his
kinsman, was influenced by Abram's good example,
who was perhaps his guardian after the death of
his father, and he was willing to go along with him
too. Note, Those that go to Canaan, need not go
alone; for though few find the strait gate, blessed
be God, some do; and it is our wisdom to go with
those with whom God is, Zech. 8. 23, wherever
they go.
2. They took all their effects with them; all their
substance and moveable goods, that they had gather
ed. For, (1.) With themselves they would give
up their all, to be at God's disposal, would keep
back no part of the price, but venture all in one
bottom, knowing it was a good bottom. (2. ) They
would furnish themselves with that which was re
quisite, both for the service of God, and the supply
of their family, in the country whither they were
going. To have thrown away his substance, be
cause God had promised to bless him, had been to
tempt God, not to trust him. (3.) They would not
be under any temptation to return, therefore thf y

GENESIS, XII.

(37

leave not a hoof behind, lest that should make them
mindful of the country from which they came out.
3. They took with them the souls that they had
gotten, that is, (1.) The servants they had bought,
which were part of their substance, but are called
souls, to remind masters that their poor servants
have souls, precious souls, which they ought to take
care of, and provide food convenient for. (2.) The
proselytes they had made, and persuaded to attend
the worship of the true God, and to go with them
to Canaan: the souls which (as one of the Rabbins
expresses it) they had gathered under the wings of
the Divine Majesty. Note, Those who serve and
follow God themselves, should do all they can to
bring others to serve and follow him too. Those
souls they are said tohave gained; we must reckon
ourselves true gainers, if we can but win souls to
Christ. IV. Here is their happy arrival at their Journey's
end. They went forth to go into the land of Canaan,
so they did before, (ch. 11. 31.) and then took up
short; but now they held on their way, and, by the
good hand of their God upon them, to the land of
Canaan they came; where, by a fresh revelation,
they were told that this was the land God promised
to show them. They were not discouraged by the
difficulties they met with in their way;; nor diverted
by the delights they met with; but pressed forward.
Note, 1. Those that set out for heaven, must perse
vere to the end, still reaching forth to those things
that are before. 2. That which we undertake, in
obedience to God's command, and a humble atten
dance upon his providence, will certainly succeed,
and end with comfort at last,
6 And Abram passed through the land
unto the place of Sichem, unto the plain of
Moreh. And the Canaanite was then in
the land. 7. And the Lord appeared unto
Abram, and said, Unto thy seed will I give
this land : and there builded he an altar un
to the Lord, who appeared unto him. 8.
And he removed from thence unto a moun
tain on the east of Beth-el, and pitched his
tent, having Beth-el on the west, and Hai on
the east : and there he builded an altar unto
the Lord, and called upon the name of the
Lord. 9. And Abram journeyed, going on
still toward the south.
One would have expected that Abram having had
such an extraordinary call to Canaan, some great
event should have followed upon his arrival there;
that he should have been introduced with all possi
ble marks of honour and respect, and that the kings
of Canaan should immediately have surrendered
their crowns to him, and done him homage: but, lo!
he conies not with observation, little notice is taken
of him; for still God will have him to live by faith,
and to look upon Canaan, even when he was in it, as
a land of promise: therefore observe here,
I. How little comfort he had in the land he came
to; for, 1. He had it not to himself; the Canaanite
was then in the land. He found the country peo
pled and possessed by Canaanites, who were likely
to be but bad neighbours, and worse landlords; and,
for aught that appears, he could not have ground to
pitch his tent on, but by their permission: thus the
accursed Canaanites seemed to be in better circum
stances than blessed Abram. Note, The children
of this world have commonly more of it than God's
children. 2. He had not a settlement in it He
ftcssed through the land, v. 6.- He removed to a

mountain, v. 8. "Rejourneyed, going on still, v. 9.
Observe here, (1.) That sometimes it is the lot of
good men to be unsettled, and obliged often to re
move their habitation. Holy David had his wander
ings, his flittings, Ps. 56. 8. (2.) Our removes in
this world are often into various conditions.
Abram sojourned, first, in a plain, v. 6, then, in
a mountain, v. 8S God had set the one over against
the other. (3. ) All good people must look upon
themselves as strangers and sojourners in this world,
and by faith sit loose to it as a strange country. So
Abram did, Heb. 11. 8 . . 14. (4.) While we are
here in this present state, we must be journeying,
and going on still from strength to strength, as hav
ing not vet attained.
II. How much comfort he had in the God he fol
lowed; when he could have little satisfaction in con
verse with the Canaanites, whom he found there,
he had abundance of pleasure in communion with
that God who brought him thither, and did not leave
him. Communion with God is kept up by the word
and by prayer, and by these according to the me
thods of that dispensation, Abram's communion
with God was kept up in the land of his pilgrimage.
1. God appeared to Abram; probably, in a vision,
and spake to him good words, and comfortable
words, Unto thy seed will I give this land. Note,
(1.) No place or -condition of life can shut us out
from the comfort of God's gracious visits. Abram
is a sojourner, unsettled, among the Canaanites; and
yet here also he meets with him that lives and sees
him. Enemies may part us and our tents, us and
our altars, but not us and our God. Nay, (2. ) With
respect to those that faithfully follow God in a way
of duty, though he lead them from their friends, he
will himself make up that loss by his gracious ap
pearances to them. (3.) God's promises are sure
and satisfying to all those who conscientiously ob
serve and obey his precepts : and those who, in com
pliance with God's call, leave or lose any thing that
is dear to them, shall be sure of something else
abundantly better in lieu of it. Abram had left the
land of his nativity, "Well," says God, "I will give
thee this land," Matth- IS- 29. (4.) God reveals
himself and his favours to his, people by degrees; be
fore he had promised to show him this land, now, to
•give it him: as grace is growing, so is comfort. (5.)
It is comfortable to have land of God's giving, not
by providence only, but by promise. (6.) Mercies
to the children are mercies to the parents. " I will
give it, not to thee, but to thy seed;" it is a grant in
reversion, to his seed, which yet, it, should seem,
Abram understood also as a grant to himself of a bet
ter land in reversion, of which this was a type; for
he looked for a heavenly country, Heb. 11. 16.
2. Abram attended on God in his instituted ordi
nances. He built an altar unto the Lord, who ap
peared to him, and called on the name of the Lord,
v. 7, 8. Now consider this, (1.) As done upon a
special occasion; when God appeared to him, then
and there he built an altar, with an eye to the God
who appeared to him. Thus he returned God's
visit, and kept up his correspondence with Heaven,
as one that resolved it should not fail on his side;
thus he acknowledged with thankfulness, God's
kindness to him in making him that gracious visit
and promise; and thus he testified his confidence in,
and dependence upon, the word which God had
spoken. Note, An active believer can heartily bless
God for a promise which he does not yet see the
performance of, and build an altar to the honour of
God who appears to him, though he does not yet ap
pear for him. (2.) As his constant practice, whith
ersoever he removed. As soon as Abram was got
to Canaan, though he was but a stranger and so
journer there, yet he set up, and kept up the wor
ship of God in his family; and wherever he had a

88

GENESIS, XII.

tent, God had an altar, and that, an altar sanctified
by prayer. For he not only minded the ceremonial
part of religion, the offering of sacrifice; but he made
conscience of the natural duty of seeking to his God,
and calling on his name, that spiritual sacrifice with
which God is well-pleased; he preached concerning
the name of the Lord, that is, he instructed his fa
mily and neighbours in the knowledge of the true
God, and his holy religion. The souls he had got
ten n Haran, being discipled, must be further
taught. Note, Those that would approve them
selves the children of faithful Abram, and would in
herit the blessing of Abram, must make conscience
of keeping up the solemn worship of God, parties
larly in their families, according to the example of
Abram : the way of family worship is a good old way,
is no novel invention, but the ancient usage of all the
saints. Abram was very rich, and had a numerous
family, was now unsettled, and in the midst of ene
mies; and yet, wherever he pitched his tent, he
built an altar: wherever we go, let us not fail to take
our religion along with us.
10. And there was a famine in the land :
and Abram went down into Egypt, to so
journ there ; for the famine was grievous in
ilie land. 11. And it came to pass, when he
was come near to enter into Egypt, that he
said unto Sarai his wife, Behold now, I
know that thou art a fair woman to look up
on: 12. Therefore it shall come to pass,
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. 1 3.
Say, I pray thee, thou art my sister ; that it
may be well with me for thy sake : and my
soul shall five because of thee.
Here is,
I. A famine in the land of Canaan, a grievous fa
mine; that fruitful land was turned into barrenness,
not only to punish the iniquity of the Canaanites
who dwelt therein, but to exercise the faith of
Abram who sojourned therein; and a very sore trial
it was: it tried what he would think, 1. Of God that
brought him hither: whether he would not be ready
to say, with his murmuring seed, that he was
brought forth to be killed with hunger, Exod. 16.
3. Nothing short of a strong faith could keep up
good thoughts of God under such a providence. 2.
Of the land of promise; whether he would think the
grant of it worth the accepting, and a valuable con
sideration for the relinquishing of his own country,
when, for aught that now appeared, it was a land
that ate up the inhabitants: now he was tried,
whether he could preserve an unshaken confidence
that the God who brought him to Canaan, would
maintain him there, and whether he could rejoice in
him as the God of his salvation, when the fig-tree
did not blossom, Hab. 3. 17, 18. Note, (1.) Strong
faith is commonly exercised with divers temptations,
that it may be found to praise, and honour, and
glory, 1 Pet. 1. 6, 7. (2.) It pleases God some
times to try those with great afflictions, who are but
young beginners in religion. (3.) It is possible for
a man to be in the way of duty, and in the way to
happiness, and yet meet with great troubles and
disappointments. II. Abram's remove into Egypt, upon occasion of
this famine. See how wisely God provides that
there should be plenty in one place when there was
scarcity in another, that as members of the great
body, we may not say to one another, I have no need

of you. God's providence took care there shculd
be a supply in Egypt, and Abram's prudence made
use of the opportunity; for we tempt God, and do
not trust him, if, in the time of distress, we use not
the means he has graciously provided for our pre
servation; we must not expect, needless miracles.
But that which is especially observable here, to the
praise of Abram, is, that he did not offer to return,
upon this occasion, to the country from which he
came out, nor so much as towards it. The land oi
his nativity lay north-east from Canaan: and there
fore, when he must, for a time, quit Canaan, he;
chooses to go to Egypt which lay south-west, the
contrary way, that he might not so much as seem to
look back; see Heb. 11. 15, 16. Further observe,
when he went down into Egypt, it was to sojourn
there, not to dwell there. Note, 1. Though Provi
dence, for a time, may cast us into bad places, yet
we ought to tarry there no longer than needs must;
we may sojourn there, where we may not settle.
2. A good man, while he is on this side heaven,
wherever he is, is but a sojourner.
III. A great fault which Abram was guilty of, in
denying his wife, and pretending that she was his
sister. The scripture is impartial in relating the
misdeeds of the most celebrated saints, which are
recorded, not for our imitation, but for our admoni
tion; that he who thinks he stands, may take heed
lest he fall. 1. His fault was, dissembling his rela
tion to Sarai, equivocating concerning it, and teach
ing his wife, and, probably, all his attendants, to do
so too. What he said, was, in a sense, true, (ch.
20. 12.) but with a purpose to deceive; he so con-,
cealed a further truth, as, in effect, to deny it, and
to expose thereby both his wife and the Egyptians
to sin. 2. That which was at the bottom of it, was
a jealous timorous fancy he had, that some of the
Egyptians would be so charmed with the beauty of
Sarai, (Egypt producing few such beauties,) that if
they should know he was her husband, they would
find some way or other to take him off, that they
might marry her. He presumes they would rather
be guilty of murder than adultery; such a heinous
crime was it then accounted, and such a sacred re
gard was paid to the marriage-bond: hence he in
fers, without any good reason, They will kill me.
Note, The fear of man brings a snare, and many are
driven to sin by the dread of death, Luke 12. 4, 5.
The grace Abram was most eminent for, was, faith;
and yet he thus fell, through unbelief and distrust
of the Divine Providence, even after God had ap
peared to him twice. Alas, what will become of the
willows, when the cedars are thus shaken?
1 4. And it came to pass that when Abram
was come into Egypt, the Egyptians beheld
the woman, that she was very fair. 15. The
princes also of Pharaoh saw her, and com
mended her before Pharaoh : 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. 1 7. And the Lord
plagued Pharaoh and his house with great
plagues, because of Sarai Abram's wife.
1 8. And Pharaoh called Abram, and said,
What is this that thou hast done unto me ?
Why didst thou not tell me that she was thy
wife 1 19. Why saidst thou, She is my sis
ter ? So I might have taken her to me to
wife : now therefore behold thv wife, take

GENESIS, XIII.

ker, and go thy way. 20. And Pharaoh
commanded his men concerning him : and
they sent him away, and his wife, and all
that he had.
Here is,
I. The dangp- Sarai was in of having her chastity
violated by the king of Egypt. And, without doubt,
the peril of sin is the greatest peril we can be in.
Pharaoh's princes (his pimps rather) saw her, and
observing what a comely woman she was, they com
mended her before Pharaoh; not for that which was
really her praise-^-her virtue and modesty, her faith
and piety, (those were no excellencies in their eyes, )
but for her beauty, which they thought too good for
the embraces of a subject, and worthy the admira
tion of the king; and she was presently taken into
Pharaoh's house, as Esther into the seraglio of Aha-
suerus, (Esth. 2. 8.) in order to her being taken into
his bed. Now we must not look upon Sarai as
standing fair for preferment, but as entering into
temptation; and the occasions of it were, her own
beauty, which is a snare to many, and Abram's
equivocation, which is a sin that commonly is an in
let to much sin. While Sarai was in this danger,
Abram fared the better for her sake; Pharaoh gave
him sheep, and oxen, 8cc. (v. 16. ) to gain his con
sent with her whom they supposed his sister. We
cannot think that Abram expected this when he
came down into Egypt, much less that he had an
eye to it when he denied his wife; but God brought
good out of evil. And thus the wealth of the sinner
proves, some way or other, laid up for the just.
II. The deliverance of Sarai from this danger.
For if God did not deliver us, many a time, by pre
rogative, out of those straits and distresses which
we bring ourselves into by our own sin and folly, and
which therefore we could not expect any defiver-
ance from by promise, we should soon be ruined,
nay, we had been ruined long before this. He deals
not with us according- to our deserts.
1. God chastised Pharaoh,, and so prevented the
progress of his sin. Note, Those are happy chas
tisements, that hinder us in a sinful way, and effec
tually bring us to our duty, and particularly to
the duty of restoring that which we have wrongfully
taken and detained. Observe, Not Pharaoh only,
but his house, was plagued; probably, those princes
especially that had commended Saiai to Pharaoh.
Note, Partners in sin are justly made partakers
m the punishment Those that serve others' lusts,
must expect to share in their plagues. We are
not told particularly what these plagues were; but,
doubtless, there was Something in the plagues them
selves, or some explication added to them, sufficient
to convince them that it was for Sarai's sake that
they were thus plagued.
% Pharaoh reproved Abram, and then dismissed
him with respect.
(1.) The.reproof was calm, but very just; What
is this that thou hast done? What an improper
thing! How unbecoming a wise and good man!
Note, If those that profess religion, do that which
is unfair and disingenuous, , especially if they say
Shat which borders upon a lie, they must expect to
lliear of it, and have reason to thank those that will
tell them of it We find a prophet of the Lord
justly reproved and upbraided by a heathen ship
master, Jon. 1. 6. Pharaoh reasons with him,
Why didst thou not tell me that she was thy wife?
Intimating, that if he had known that, he would not
have taken her into his house. Note, It is a fault
too common among good people, to entertain sus
picions of others beyond what there is cause for.
We have often found more of virtue, honour, and
conscience, in some people; than we thought they
Vol i— M

possessed; and it ought to be a pleasure to us to be
thus disappointed, as Abram was here, who found
Pharaoh to be a better man than he expected.
Charity teaches us to hope the best
(2. ) The dismission was kind, and very generous.
He returned him his wife without offering any inju
ry to her honour, v. 19, Behold thy wife, take her.
Note, Those that would prevent sin, must i emove
the temptation, or get out of the way of it. He also
sent him away in peace, and was so far from any
design to kill him, as he apprehended, that he took
particular care of him. Note, We often perplex
and insnare ourselves with fears which soon appear
to have been altogether groundless. We often fear,
where no fear is. We fear the fury of the op
pressor, as though he were ready to destroy, when
really there is no danger, Isa.' 51. 13. It had been
more for Abram's credit and comfort, to have told
the truth at first; for, after all, honesty is the best
policy. Nay, it is said, v. 20, Pharaoh command-
edhismen concerning him; that is, [1.] He charged
them not to injure him in- any thing. Note, It is
not enough for those in authority, that they do not
hurt themselves, but they must restrain their ser
vants, and those about them, from doing hurt. Or,
[2.] He appointed them, when Abram was disposed
to return home, after the famine, to conduct him
safe out of the country, as his convoy. 'Probably, he
was alarmed by the. plagues, v. 17, and inferred
from them, that Abram was a particular favourite
of Heaven, and therefore, through fear of their re
turn, took special care he should receive no injury
in his country.
Note, God has often raised up friends for his peo
pie, by making men know that it is at their peril if
they hurt therri. It is a dangerous thing to offend
Christ's little ones, Matth. 18. 6. To this passage,
among others, the Psalmist refers, Ps. 105. 13. . 15.
He reproved kings for their sakes, saying, Touch
not mine anointed. Perhaps, if Pharaoh had not
sent him away, he would have been tempted to stay
in Egypt, and to forget the land of promise. Note,
Sometimes God makes use of the enemies of Lis
people, to convince them, and remind them, that
this world is not their rest, but that they must think
of departing. Lastly, Observe a resemblance be
tween this deliverance of Abram out of Egypt, and
the deliverance of his seed thence: 430 years after
Abram went into Egypt on occasion of a famine,
they went thither, on occasion of a famine also; he
was fetched out with great plagues on Pharaoh, so
were they; as Abram was dismissed by Pharaoh,
and enriched with the spoil of the Egyptians, so
were they. For God's care of his people is the
same yesterday, to-day, and for ever.
CHAP. XIII.
In this chapter, we have a further t account concerning
Abram. I. In general, of his condition and behaviour in
the land of promise, which was now the land of his pil
grimage. 1. His removes, v. 1, 3, 4, 18. 2. His riches,
v. 2, 3. His devotion, v. 4, 18. II. A particular ac
count of a quarrel that happened between him and Lot.
1. The unhappy occasion of their strife, v. 5, 6. 2. The
parties concerned in the strife, with the aggravation of
it, v. 7. III. The making up of the quarrel, by the pru
dence of Abram, v. 8, ,9. IV. Lot's departure from
Abram to the plain of Sodom, v. 10. .12. V. God's ap
pearance to Abram, to confirm the promise of the land
of Canaan to him, v. 14. .17.
1. A ND Abram went up out of Egypt,
I\. he, and his wife, and all that he had,
and Lot with him, into the south. 2. And
Abram was very rich in cattle, in silver, and
in gold. 3. And he went on his journies
from the south even to Beth-el, unto the
place where his tent had been at the be-

'JO

GENESIS, XIll.

ginning, 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.
Here is,
I. Abram's return out of Egypt, v. 1. He came
himself, and brought all his with him, back again to
Canaan. Note, Though there may be occasion to
go sometimes into places of temptation, yet we
must hasten out of them as soon as possible. See
Ruth 1. 6.
II. His wealth, v. 2, He was very rich. He was
very heavy, so the Hebrew word signifies. For
riches are a burthen, and they that will be rich, do
but load themselves with thick clay, Hab. 2. 6.
There is a burthen of care in getting them, fear
in keeping them, temptation in using them, guilt in
abusing them, sorrow in losing them, and a bur
then of account, at last, to be given up concerning
them. Great possessions do but make men heavy
and unwieldy. Abram was not only rich in faith
and good works, and in the promises, but he was
rich in cattle, and in silver and gold. Note, 1. God
m his providence, sometimes makes good men rich
men, and teaches them how to abound, as well as
now to suffer want. 2. The riches of good men are
the fruits of God's blessing. God had said to
Abram, I will bless thee; and that blessing made
nim rich without sorrow, Prov. 10. 22. 3. True
piety will very well consist with great prosperity.
Though it is hard for a rich man to get to heaven,
yet it is not impossible, Mark 10. 23, 24. Abram
was very rich, and yet very religious. Nay,, as
piety is a friend to outward prosperity, 1 Tim. 4.
8, so outward prosperity, if well managed, is an or
nament to piety, and an opportunity of doing so
much the more good.
III. His removal to Beth-el, v. 3, 4. Thither he
went, not only because there he had formerly had
nis tent, and he was willing to go among his old ac
quaintance; but because there he had, formerly, had
his altar: and, though the altar was gone, (proba
bly, he himself having taken it down, when he left
the place, lest it should be polluted by the idola
trous Canaanites,) yet he came to the place of the
altar, either to revive the remembrance of the
sweet communion he had had with God in that
place, or, perhaps, to pay the vows he had there
made to God when he undertook his journey into
Egypt Long afterward, God sent Jacob to this
same place, on that errand, ch. 35. 1, Go up to
Beth-elf where thou vowedst the vow. We have
need to be reminded, and should take all occasions
to remind ourselves, of our solemn vows; and per
haps the place where they were made, may help to
bring them fresh to mind, and it may therefore do
us good.
IV. His devotion there. His altar was gone, so
that he could not offer sacrifice; but he called on the
name of the Lord, as he had done, ch. 12. 8. Note,
1. All God's people are praying people. You may
as soon find a living man without breath, as a living
christian without prayer. 2. Those that would ap
prove themselves upright with their God, must be
constant and persevering in the services of religion.
Abram did not leave his religion behind him in
Egypt, as many do in their travels. 3. When we
cannot do what we would, we must make conscience
of doing what we can, in the acts of devotion.
When we want an altar, let us not be wantihg in
prayer, but, wherever we are, call on the name Of
the Lord.
5. And Lot also, which went with Abram,
nad flocks, and herds, and tents. 6. And
Hie land was not able to bear them, that

they might dwell together : for their su,>
stance was great, so that they could not
dwell together. 7. And there was a strife
between the herdmen of Abram's cattle
and the herdmen of Lot's cattle : and the
Canaanite and the Perizzite dwelled then
in the land. 8. And Abram said unto
Lot, Let there be no strife, 1 pray thee, be
tween me and thee, and between my herd-
men and thy herdmen ; for we be brethren.
9. Is not the whole land before thee ? Sepa
rate thyself, I pray thee, from me : if thou
wilt take the left-hand, then I will go to the
right; or if thou depart to the right-hand,
then I will go to the left.
We have here an unhappy falling-out between
Abram and Lot, who had hitherto been inseparable
companions; (see v. 1, and ch. 12. 4,) but now
parted. I. The occasion of their quarrel was their riches.
We read, v. 2, how rich Abram was; now here we
are told, v. 5, that Lot which went with Abram,
was rich too; God blessed him with riches, because
he went with Abram. Note, 1. It is good being in
good company, and going with those with whom
God is, Zech. 8. 23. 2. Those that are partners
with God's people in their obedience and sufferings,
shall be sharers with them in their joys and com
forts, Isa. 66. 10. Now, they both being very rich,
the land was not able to bear them that they might
dwell comfortably and peaceably together. So that
their riches may be considered, (1.) As setting them
at a distance one from another; becauSe the place
was too strait for them; and they had not room for
their stock, it was necessary they should live asun
der. Note, Every, comfort in this world has its
cross attendingit - Business is a comfort: but it has
this inconvenience in' it,- that it allows us not the so
ciety of those we love, so often, nor so long, as we
could wish. (2.) As setting, them at variance one
with another. Note, Riches are often an occasion
of strife and contention among relations and neigh
bours. This is one Of those foolish and hurtful
lusts, which they that will be rich, fall into, 1 Tim.
6. 9, Riches not only afford matter for contention,
and are the things most commonly striven about;
but they also stir up a spirit of contention, by
making people proud and covetous. Meum and
tuum — Mine and Thine, are the great make-bates
of the world. Poverty and travail, wants and wan
derings, could not separate between Abram and
Lot; but riches did it. Friends are soon lost; but
God -is a Friend from whose love neither the height
of prosperity, nor the depth' of adversity, shall sepa
rate us..
II. The immediate instruments of the quarrel
were their servants. The strife began between the
herdmen of Abram's cattle, and the herdmen of
Lofs cattle, v. 7. They strove, it is probable,
which should have the better pasture, or the better
water; and both interested their masters in the
quarrel. Note, Bad servants often make a great
deal of mischief in families, by their pride and pas
sion, their lying, slandering, and tale-bearing. It
is a very wicked thing for servants' to do ill offices
between relations and neighbours, and to sow dis
cord; those that do so, are the Devil's agents, and
their masters' worst enemies.
III. The aggravation of the quarrel was, that the
Canaanite and the Perizzite dwelled then in the land;
this made the quarrel, 1. Very dangerous; if Abram
and Lot cannot agree to feed their flocks together.

GENESIS, XIII.

91

it is well if the common enemy do not come upon
them, and plunder them both. Note, The division
of families and churches often proves the ran of
them. 2. Very scandalous. No doubt, the eyes
of all the neighbours were upon them, especially
because of the singularity of their religion, and the
extraordinary sanctity they professed; and notice
would soon be taken of this quarrel, and improve
ment made of it, to their reproach, by the Canaan
ites and Perizzites. Note, The quarrels of pro
fessors are the reproach of profession, and give
occasion, as much as any thing, to the enemies of
the Lord to blaspheme.
IV. The making up of this quarrel was very
happy. It is best to preserve the peace, that it be
not broken; but the next best is, if differences do
happen, with all speed to accommodate them, and
quench the fire that is broken out The motion for
staying this strife was made by Abram, though he
was the senior and superior relation.
1. His petition for peace was very affectionate.
Let there be no strife, I pray thee. Abram here
shows himself to be a man, _>(1. ) Of a cool spirit,
that had the command of his passion, and knew
how to turn away wrath with a soft answer. Those
that would keep the peace, must never render rail
ing for railing. (2.) Of a condescending spirit; he
was willing to beseech even his inferior to be at
peace, and made the first overture of reconciliation.
Conquerors reckon it their glory to give peace by
power; and it is no less so to give peace by the
meekness of wisdom. Note, The people of God
should always approve themselves a peaceable peo
ple; whatever others are for, they must be for
peace. 2. His plea for peace was very cogent (1.)
"Let there be no strife between me and thee. Let
the Canaanites and Perizzites contend about trifles;
but let not me and thee fall out, who know better
things, and look for a better country. " Note, Pro
fessors of religion should, of all others, be careful to
avoid contention. Ye shall not be so, Luke 22. 26.
We have no such custom, 1 Cor. 11. 16. "Let
there be no strife between me and thee, who have
lived together and loved one another, so long."
Note, The remembrance of old friendships should
quickly put an end to new quarrels which at any
tune happen. (2.) Let it be remembered that roe
are brethren, Heb. We are men brethren; a double
argument [1.] We are men; and, as men, we are
mortal creatures, we may die to-morrow, and are
concerned to be found in peace; we are rational
creatures, and should be ruled by reason. We are
men, and not brutes, men, and not children; we are
sociable creatures, let us be so to the uttermost.
[2. ] We are brethren. Men of the same nature,
of the same kindred and family, of the same re
ligion; companions in obedience, companions in
patience. Note, The consideration of our relation
to each other, as brethren, should always prevail to
moderate our passions, and either to prevent, or put
an end to, our contentions. Brethren should love
as, brethren.
3. His proposal for peace was very fair. Many
who profess to be for peace, yet will do nothing to
wards it; but Abram .hereby approved himself a
real friend to peace, that he proposed an unexcep
tionable expedient for the preserving of it, v, 9,
Is not the whole land before thee? As if he had said,
"Why should we quarrel for room, while there is
room enough for us both?" (1.) He concludes that
they must part, and is very desirous that they should
part friends. Separate thyself, I pray thee, from
me. What could be expressed more affectionately?
He does not expel him,, and force him away, but
advises that he should separate himself. Nor does
he charge him to depart, but humbly desires him to

with/draw. "Not j, Those that have power to com
mand., yet, sometimes, for love's sake, and peace
sake, .should ra{her beseech, as Paul Philemon, v.
8, 9. When the great God condescends to beseech
us, we may wel I afford to beseech one another, to
be reconciled, 2 Cor. 5. 20. (2.) He offers him a
sufficient share of the land they were in. Though
God hfld promised Abram to give this land to his
seed, en. 12. 7, and it does not appear that ever any
such piomise was made to Lot, which Abram might
have insisted on, to the total exclusion of Lot; yet
he allows him to come in partner with him, and
tenders an equal share to one that had not an equal
right, and will not make God's promise to patronise
his quarrel, nor under the protection of that, put
any iWdship upon his kinsman. (3. ) He gives him
his choice, and offers to take up with his leavings;
If thou wilt take the left hand, I will go to the
right. There was all the reason in the world, that
Abram should choose first; yet he recedes from his
right Note, It is a noble conquest, to be willing to
yield for peace sake; it is the conquest of ourselves,
and our own pride and passion, Matth. 5. 39, 40. It
is not only the punctilios of honour, but even interest
itself, that, in many cases, must be sacrificed to
peace. 10. And Lot lifted up his eyes, and be
held all the plain of Jordan, that it was well-
watered every where, before the Lord de
stroyed Sodom and Gomorrah, even as the
garden of the Lord, like the land of Egypt,
asthoucomest unto Zoar. 11. Then Lot
chose him all the plain of Jordan ; and Lot
journeyed east : and they separated them
selves the one from the other. 12. Abram
dwelled in die land of Canaan, and Lot
dwelled in the cities of the plain, and pitch
ed his tent toward Sodom. 13. But the
men of Sodom were wicked, and sinners be
fore the Lord exceedingly.
We have here the choice that Lot made when
he parted from Abram; upon this occasion, one
would have expected, .1. That he should have ex
pressed an unwillingness to part from Abram, and
that, at least, he should have done it with reluctan-
cy. 2. That he should have been so civil as to have
remitted the choice back again to Abram. But we
find not any instance of deference or respect to his
uncle, in the whole management. Abram having
offered him the choice, without compliment he ac
cepted it, and made his election. Passion and sel
fishness make men rude. Now, in the choice which
Lot made, we may observe,
I. How much he had an eye to the goodness of
the land. He behetd all the plain of Jordan, the flat
country in which Sodom stood, that it was admira
bly well watered every where, (and perhaps the
strife had been abcit water, which made him par
ticularly fond of th:>U l rvenience,) and so Lot chose
him all that plain, ¦»-. .0, 11. That valley which
was like the garden J Eden itself, now yielded him
a most pleasant prospect; it was, in his eye, beauti -
ful for situation, th ¦ joy of the whole earth; and
therefore he doubteV not that it would yield him a
comfortable settlement, and that in such a fruitful
soil he should certainly thrive, and grow very rich;
and this was all he looked at. But what came of it?
Why, the next news we hear of him, is, that he is
in the briers among them, he and his carried cap
tive; while he lived among them, he vexed his
righteous soul with their conversation, and nevei
had a good day with them, till, at last, God fired the

92

GENESIS, XIII.

town over his head, and forced him to the mountain
for safety, who chose the plain for wealth and plea
sure. Note, Sensual choices are sinful choices, and
seldom speed well. Those who in choosing rela
tions, callings, dwellings, or settlements, are guided
«nd governed by the lusts of the flesh, the lusts of
the eye, or the pride of life, and consult not the in-
'.erests of their souls and their religion, cannot ex
pect God's presence with them, nor his blessing
upon them, but are commonly disappointed even in
that which they principally aimed at, and miss of
that which they promised themselves satisfaction in.
In all our choices, this principle should over-rule us,
That this is the best for us, which is best for our
souls. II. How little he considered the badness of the
inhabitants. But the men of Sodom were wicked,
v. 13. Note, 1. Though all are sinners, yet some
are greater sinners than others; the men of Sodom
were sinners of the first magnitude, sinners before
the Lord, that is, impudent daring sinners; they were
so, to a proverb; hence we read of those that declare
their sin as Sodom, they hide it not, Isa. 3. 9. 2.
That some sinners are the worse for living in a good
land. So the Sodomites were; for this was the ini
quity of Sodom, pride, fullness of bread, and abun
dance of idleness ; and all these were supported by
the great plenty their country afforded, Ezek. 16.
49. Thus the presperity of fools destroys them.
3. That God often gives great plenty to great sin
ners. Filthy Sodomites dwell in a city, a fruitful
plain, while faithful Abram and his pious family
dwell in tents upon the barren mountains. 4.
When wickedness is come to the height, ruin is not
far off. Abounding sins are sure presages of ap^
proachingjudgments. Now Lot's coming to dwell
among the Sodomites may be considered, (1. ) As
a great mercy to them, and a likely means of bring
ing them to repentance; for now they had a pro
phet among them, and a preacher of righteousness;
if they had hearkened to him, they might have
been reformed, and the ruin prevented. Note, God
sends preachers, before he sends destroyers; for he
is not willing that any should perish. (2.) As a
great affliction to Lot, who was not only grieved to
see their wickedness, (2 Pet. 2. 7, 8.) but was mo
lested and persecuted by them, because he would
not do as they did. Note, It has often been the
vexatious lot of good men, to live among wicked
neighbours, to sojourn in Mesech, (Ps. 120. 5.) and
it cannot but be the more grievous, if, as Lot here,
they have brought it upon themselves by an unad-
vi sed choice.
14. And the Lord said unto Abram, af
ter that Lot was separated from him, Lift
up now thine eyes, and look from the place
where thou art, north-ward, and south-ward,
and east-ward, and west-ward: 15. For
all the land which thou seest, 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 thy 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. 18. Then Abram re
moved his tent, and came and dwelt in the
plain of Mamre, which is in Hebron, and
huilt there an altar unto the Lord.
We have here an account of a gracious visit
•yhich God made to Abram, to confirm the promise
io him and his. Observe,

I. When it was that God renewed and ratified
the promise; after that Lot was separated fro m him,
that is, 1. After the quarrel was over; for those air
best prepared for the visits of divine grace, whose
spirits are calm and sedate, and not ruffled withanj
passion. 2. After Abram's humble self-denyinf
condescensions to Lot for the preserving of peace; '
was then that God came to him with this token of
his favour. Note, God will abundantly make up ir
spiritual peace, what we lose for the preserving of
neighbourly peace. When Abram had willingly
offered Lot one half of his right, God came, and
confirmed the whole to him. 3. After he had lost
the comfortable society of his kinsman, by whose
departure his hands were weakened, and his heart
saddened; then God came to him with these good
words, and comfortable words. Note, Communion
with God may, at any time, serve to make up the
want of conversation with our friends; when our re
lations are separated from us, yet God is not. 4.
After Lot had chosen that pleasant, fruitful vale,
and was gone to take possession of it; lest Abram
should be tempted to envy him, and to repent that
he had given him the choice, God comes to him,
and assures him that what he had, should remain to
him and his heirs for ever ; so that though Lot per
haps had the better land, yet Abram had the better
title ; Lot had the paradise, such as it was, but
Abram had the promise; and the event soon made
it appear that, however it seemed now, Abram had
really the better part. See Job 22. 20. God own
ed Abram after his strife with Lot, as the churches
did Paul after his strife with Barnabas, Acts 15.
39, 40.
II. The promises themselves which God now
comforted and enriched Abram with. Two things
he assures him of; a good land, and a numerous
issue to enjoy it.
1. Here is the grant of a good land, aland famous
above all lands, for it was to be the holy land, and
Immanuel's land; this is the land here spoken of.
(1.) God here shows Abram the land, as he had
promised, (ch. 12. 1.) and afterward he showed it
to Moses from the top of Pisgah. Lot had lifted up
his eyes, and beheld the plain of Jordan, (v. 10. )
and he was gone to enjoy what he saw: " Come,"
says God to Abram, "now lift thou up thine eyes,
and look, and see thine own. " Note, That which
God has to show us, is infinitely better and more de
sirable than any thing that the world has to offer to
our view. The prospects of an eye of faith are
much more rich and beautiful than those of «n eye
of sense. Those for whom the heavenly Canaan is
designed in the other world, have sometimes, by
faith, a comfortable prospect of it in their present
state; for we look at the things that are not seen,
as real, though distant (2.) He secures this land
to him and his seed for ever; (y. 15.) To thee will I
give it : and again (v. 17.) I will give it unto thee ;
every repetition of the promise is a ratification of it
To thee and thy seed, not to Lot and his seed; they
were not to have their inheritance in this land, and
therefore Providence so ordered it, that he should
be separated from Abram first, and then the grant
should be confirmed to him and his seed; thus God
often brings good out of evil, and makes men's sins
and follies subservient to his own wise and holy coun
sels. To thee and thy seed ; to thee, to sojourn as a
stranger; to thy seed, to dwell and rule in as proprie
tors. To thee, that is, to thy seed. The granting
it to him and his for ever, intimates that it was
typical of the heavenly Canaan, which is given to
the spiritual seed of Abram for ever, Heb. 11. 14.
(3.) He gives him livery and seisin of it, though it
was a reversion, v. 17, " Arise, walk through the
land. Enter and take possession, survey the par
eels, and it will appear better than upon a distant

GENESIS, XIV.

9.3

prospect. " Note, God is willing more abundantly
to show to the heirs of promise the immutability of
his covenant, and the inestimable worth of covenant-
blessings. _ Go, walk about Zion, Ps. 48. 12.
2. Here is the promise of a numerous issue to re
plenish this good land, so that it should never be
tost for want of heirs, v. 16, I will make thy seed as
the dust of the earth, that is, " They shall increase
incredibly, and, take them altogether, they shall be
such a great multitude as no man can number;"
They were so in Sodom's time, 1 Kings 4. 20. Ju
dah and Israel were many as the sand which is by
the sea in multitude. This God here gives him the
promise of. Note, The same God that provides the
inheritance, provides the heirs. He that has pre
pared the holy land, prepares the holy seed; he that
gives glory, gives grace to make meet for glory.
Lastly, We are told what Abram did, when God
had thus confirmed the promise to him, v. 12. 1.
He removed his tent. God bid him walk through
the land, that is, " Do not think of fixing in it, but
expect to be always unsettled, and walking through
it to a better Canaan:" in compliance with God's
will herein, he removes his tent, conforming himself
to the condition of a pilgrim. . 2. He builded there
tn altar, in token of his thankfulness to God for the
Kind visit he had made him. Note, When God
meets us with gracious promises, he expects that we
should attend with our humble praises.
CHAP. XIV.
We have four things in the story of this chapter. I. A war
withtheking: of Sodom and his allies, v. 1 . .11. II. The
captivity of Lot in that war, v. 12. III. Abram's rescue
of Lot from that captivity, with the victory he obtained
over the conquerors, v. 13 . .16. IV. Abram's return
from that expedition, (v. 17.) with an account of what
passed, 1. Between him and the king of Salem, v. 18 . . 20.
2. Between him and the king of Sodom, v. 21 . . 24. So
that here we have that promise to Abram, in part, fulfill
ed, that God would make his name great.
1. k ND it came to pass in the days of
f\_ Amraphel king of Shinar, Arioch
king of Ellasar, Chedorlaomer king of Elam,
and Tidal king of nations ; 2. That these
made war with Berah king of Sodom, and
with Birsha king of Gomorrah, Shinab king
of Admah, and Shemeber king of Zeboiim,
and the king of Bela, which is Zoar. 3.
All these were joined together in the vale of
Siddim, which is the salt-sea. 4. Twelve
years they served Chedorlaomer, and in the
thirteenth year they rebelled. 5. And in
the fourteenth year came Chedorlaomer,
and the kings that were with him, and smote
the Rephaims in Ashteroth-Karnaim, and
the Zuzims in Ham, and the Emims in
Shaveh-Kiriathaim, 6. And theHoritesin
their mount Seir,unto El-paran, which is by
the wilderness. 7. And they returned, and
came to En-mishpat, which is Kadesh, and
smote all the country of the Amalekites, and
also the Amorites, that dwelt in Hazezon-
tamar. 8. And there went out the king of
Sodom, and the king of Gomorrah, and the
king of Admah, and the king of Zeboiim,
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 nauons,
and Amraphel kuig of Shinar, and Arioch
king of Ellasar ; four kings with five. 10.
And the vale of Siddim was full, of slime-
pits ; and the kings of Sodom and Goinor-
rah fled, and fell there ; and they that re
mained fled to the mountain. 1 1 . And they
took all the goods of Sodom and Gomorrah,
and all their victuals, and went their way.
12. And they took Lot, Abram's brother's
son, who dwelt in Sodom, and his goods,
and departed.
We have here an account of the first war that
ever we read of in scripture, which (though the
wars of the nations make the greatest figure in his
tory, we had not had the record of, if Abram and
Lot had not been concerned in it Now concerning
this war, we may observe,
I. The parties engaged in it. The invaders were
four kings; two of them no less than kings of Shinar
and Elam, that is, Chaldea and Persia; yet, proba
bly, not the sovereign princes of those great king
doms in their own persons, but either officers under
them, or rather the heads and leaders of some colo
nies which came out of those great nations, and set
tled themselves near Sodom, but retained the names
of the countries from which they had their original.
The invaded were the kings of five cities that lay
near together in the plain of Jordan; Sodom; Go
morrah, Admah, Zeboiim, and Zoar. Four of them
are named, but not the fifth, the king of Bela; either
because he was much more mean and inconsidera
ble, or because he was much more wicked and in
glorious, than the rest, and worthy to be forgotten.
II. The occasion of this war was, the revolt of
the five kings from under the government of Che
dorlaomer. Twelve years they served him. Small
joy had they of their fruitful land, while thus they
were tributaries to a foreign power, and could not
call what they had their own. Rich countries are
a desirable prey, and idle luxurious countries are
an easy prey, to growing greatness. The Sodom
ites were the posterity of Canaan whom Noah had
pronounced a servant to Shem, from whom Elam
descended; thus soon did that prophecy begin to be
fulfilled. In the 13th year, beginning to be weary
of their subjection, they rebelled, denied their tri
bute, and attempted to shake off the yoke, and re
trieve their ancient liberties. In the 14th year, after
some pause and preparation, Chedorlaomer, in con
junction with his allies, set himself to chastise the
rebels, to reduce the revolters; and, since he could
not have it otherwise, to fetch his tribute from them
upon the point of his sword. Note, Pride, covet-
ousness, and ambition, are the lusts from which
wars and fighting come. To those insatiable idols
the blood of thousands has been sacrificed.
III. The progress and success of the war. The
four kings laid the neighbouring country waste, and
enriched themselves with the spoil of them, v. 5...
7, upon the alarm of which, it had been the wisdom
of the king of Sodom to submit, and desire condi
tions of peace; for how could he grapple with an
enemy thus flushed with victory? But he would
rather venture the utmost extremity than yield, and
it sped accordingly; Quos Deus destruet, eos de-
mentat — Those whom God means to destroy, he de
livers up to infatuation.
1. The forces of the king of Sodom and his allies
were routed; and, it should seem, many of them
perished in the slime-pits, who had escaped the
sword, v. 10. In all places, we are surrounded

i)4

GENESIS, XIV.

with deaths of various kinds, especially in the field
of battle.
2. The cities were plundered, v. 11. All the
goods of Sodom, and particularly their stores and
provisions of victuals, were carried off by the con
querors. Note, When men abuse the gifts of a
bountiful providence to gluttony and excess, it is just
with God, and his usual way, by some judgment or
other, to strip them of that which they have so
abused, Hos. 2. 8, 9.
3. Lot was carried captive, v. 12. They took
Lot among the rest, and his goods. Now Lot may
here be considered, (1.) As sharing with his neigh
bours in this common calamity. Though he was
himself a righteous man, and (which here is ex
pressly noticed) Abram's brother's son, yet he was
involved with the rest in this trouble. Note, [1.]
All things come alike to all, Eccl. 9. 2. The best
of men cannot promise themselves to be exempted
from the greatest troubles in this life; neither our
own piety, nor our relation to those who are the fa
vourites of heaven, will be our security, when God's
judgments are abroad. [2.] Many an honest man
fares the worse for his wicked neighbours; it is
therefore our wisdom to separate ourselves, or, at
least, to distinguish ourselves from them, 2 Cor. 6.
17, and so deliver ourselves, Rev. 18. 4. (2.) As
smarting for the foolish choice he made of a settle
ment here: this is plainly intimated here, when it is
said, They took Apram's brother's son, who dwelt
in Sodom. So near a relation of Abram should
have been a companion and disciple of Abram, and
should have abode by his tents; but if he choose to
dwell in Sodom, he must thank himself, if he share
in Sodom's calamities. Note, When we go out of
the way of our duty, we put ourselves from under
God's protection, and cannot expect that the choi
ces which are made by our lusts, should issue to our
comfort Particular mention is made of their taking
Lot's goods, those goods which had occasioned his
contest with Abram, and his separation from him.
Note, It is just with God to deprive us of those en
joyments by which we have suffered ourselves to
De deprived of our enjoyment of him.
i3. And there came one that had es
caped, and told Abram the Hebrew ; for
he dwelt in the plain of Mamre the Amo-
rite, brother of Eshcol, and brother of
Aner: and these were confederate with
Abram. 14. And when Abram heard that
his brother was taken captive, he armed
his trained servants, born in his own house,
three hundred and eighteen, and pursued
them unto Dan. 1 5. And he divided him
self against them, he and his servants, by
night, and smote them, and pursued them
unto Hobah, which is on the left hand of
Damascus. 16. And he brought back all
the goods, and also brought again his bro
ther Lot, and his goods, and the women
also, and the people.
We have here an account of the only military ac
tion we ever find Abram engaged in; and this he
was prompted to not by hs avarice or ambition,
but purely by a principle of charity; it was not to
enrich himself, but to help his friend. Never was
any military expedition undertaken, prosecuted,
and finished, more honourably than this of Abram's.
Here is,
I. The tidings brought him of his kinsman's dis
tress. Providence so ordered it, that he now so

journed not far off, that he might be a very pre
sent help. 1. He is here called Abram the Hebrew,
that is, the son and follower of Heber, in whose fa
mily the profession of the true religion was kept up
in that degenerate age. Abram herein acted like a
Hebrew — in a manner not unworthy the name and
character of a religious professor. 2. The tidings
were brought by one that had escaped with his life
for a prey. Probably, he was a Sodomite, and as
bad as the worst of them; yet, knowing Abram's
relation to Lot, and concern for him, he implores
his help, and hopes to speed for Lot's sake. Note,
The worst of men, in the day of their trouble, will
be glad to claim acquaintance with those that are
wise and good, and so get an interest in them. The
rich man in hell, called Abram Father; and the
foolish virgins make court to the wise for a share
of their oil.
II. The preparations he made for this expedition.
The cause was plainly good, his call to engage in it
was clear; and therefore, with all speed, he armed
his trained servants, born in his house, to the num
ber of three hundred and eighteen. A great family,
but a small army, about as many as Gideon's that
routed the Midianites, Iudg. 7. 7. He drew out his
trained servants, or his catechised servants, not only
instructed in the art of war, which was then far
short of the perfection which later and worse ages
have improved it to, but instructed in the principles
of religion; for Abram commanded his household
to keep the way of the Lord. This shows that
Abram was, 1. A great man, who had so many ser
vants depending upon him, and employed by him;
which was not only his strength and honour, but
gave him a great opportunity of doing good, which
is all that is truly valuable and desirable in great
places and great estates. 2. A good man, who not
only served Ged himself, but instructed all about
him in the service of God. Note, Those that have
great families, have not only many bodies, but many
souls beside their own, to take care of and provide
for. Those that would be found the followers of
Abram, must see that their servants be catechised
servants. 3. A wise man; for though he was a man
of peace, yet he disciplined his servants for war,
not knowing what occasion he might have, some
time or other, so to employ them. Note, Though
our holy religion teaches us to be for peace, yet it
does not forbid us to provide for war.
III. His allies and confederates in this expedi
tion. He prevailed with his neighbours, Aner,
Eshcol, and Mamre, (with whom he kept up a fair
correspondence,) to go along with him. It was his
prudence thus to strengthen his own troops with
their auxiliary forces; and, probably, they saw
themselves concerned, in interest, to act, as they
could, against this formidable power, lest their own
turn should be next. Note, 1. It is our wisdom and
duty to behave ourselves so respectfully and obli
gingly towards all men, as that, whenever there is
occasion, they may be willing and ready to do us a
kindness. 2. Those who depend on God's help,
yet, in times of distress, ought to make use of men's
help, as Providence offers it; else they tempt God.
IV. His courage and conduct were very remark
able. 1. There was a great deal of bravery in the
enterprise itself, considering the disadvantages he
lay under. What could one family of husbandmen
and shepherds do against the armies of four princes,
who now came fresh from blood and victory? It
was not a vanquished, but a victorious army, that
he was to pursue; nor was he constrained by neces
sity to this daring attempt, but moved to it by gene
rosity; so that, all things considered, it was, for
aught I know, as great an instance of true couragi
as ever Alexander or Cxsar was celebrated fot
Note, Religion tends to make men, not coward* .

GENESIS, XIV.

95

hut truly valiant. The righteous is bold as a lion.
The true christian is the true hero. 2. There was
a great deal of policy in the. management of it.
Abram was no stranger to the stratagems of war;
he divided himself, as Gideon did his little army,
Judg. 7. 16, that he might come upon the enemy
from several quarters at once, and so make his few
seem a great many; he made his attack by night,
that he might surprise them. Note, Honest policy
is a good friend both to our safety, and to our use
fulness. The serpent's head (provided it be nothing
akin to the old serpent) may well become a good
christian's body, especially if it have a dove's eye
in it, Matt 10. 16.
V. His success was very considerable, v. 15, 16.
He defeated his enemies, and rescued his friends;
and we do not find that he sustained any loss. Note,
Those that venture in a good cause, with a good
heart, are under the special protection of a good
God, and have reason to hope for a good issue.
Again, It is all one with the Lord to save by many
or by few, 1 Sam. 14. 6. Observe,
1. He rescued his kinsman; twice here he is call
ed his brother Lot; the remembrance of the rela
tion that was between them, both by nature and
grace, made him forget the little quarrel that had
been between them, in which Lot had by no means
acted well towards Abram. Justly might Abram
have upbraided Lot with his folly in quarrelling with
him and removing from him, and have told him
'hat he was well enough served, he might have
£nown when he was well off: but, in the charitable
breast of pious Abram, it is all forgiven and for
gotten; and he takes this opportunity to give a real
proof of the sincerity of his reconciliation. Note,
(1.) We ought to be ready, whenever it is in the
power of our hands, to succour and relieve those
that are in distress,- especially our relations and
friends. A brother is born for adversity, Prov. 17.
17. A friend in need is a friend indeed. (2.) Though
others have been wanting in their duty to us, yet
we must not therefore deny our duty to them.
Some have said that they can more easily forgive
their enemies than their friends: but we shall see
ourselves obliged to forgive both, if we consider,
not only that our God, when we were enemies, re
conciled us, but also that he passeth by the trans
gression of the remnant of his heritage, Mic. 7. 18.
2. He rescued the rest of the captives, for Lot's
sake; though they were strangers to him, and such
as he was under no obligation to at all; nay, though
they were Sodomites, sinners before the Lord ex
ceedingly, and though, probably, he might have
recovered Lot alone by ransom; yet he brought
back all the women and the people, and their goods,
v. 16. Note, As we have opportunity, we must do
good to all men. Our charity must be extensive,
as opportunity offers itself. Wherever God gives
life, we must not grudge the help we can give to
support it God does good to the just and unjust,
and so must we, Matt 5. 45. This victory which
Abram obtained over the kings, the prophet seems
to refer to, Isa. 41. 2, Who raised up the righteous
man from the east, and made him rule over kings?
And some suggest that as before, he had a title to
this land by grant, so now, by conquest.
17. And the king of Sodom went out to
meet him, after his return from the slaugh
ter of Chedorlaomer and of the kings that
were with him, at the valley of Shaveh,
which is the king's dale. 18. And Mel
chizedek, king of Salem, brought forth
bread and wine: and he was the priest of
the most high God. 19. And he blessed

him, and said, 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.
This paragraph begins with the mention of the
respect which the king of Sodom paid to Abram, at
his return from the slaughter of the kings; but be
fore a particular account is given of that, the story
of Melchizedek is briefly related. Concerning
whom, observe,
1. Who he was. He was king of Salem and priest
of the most high God; and other glorious things are
said of him, Heb. 7. 1, &c. 1. The rabbins, and
most of our rabbinical writers, conclude that Mel
chizedek was Shem the son of Noah, who was king
and priest to those that descended from him, ac
cording to the patriarchal model. But this is not
at all probable; for why should his name be chang
ed? And how came he to settle in Canaan? 2.
Many christian writers have thought that this was
an appearance of the Son of God himself, our Lord
Jesus, known to Abram, at this time, by this name,
as, afterward, Hagar called him by another name,
ch. 16. 13. He appeared to him as a righteous king,
owning a righteous- cause, and giving peace. It is
hard to think that any mere man should be said to
be without father, without mother, and without
descent, having neither beginning of days, nor end
of life, Heb. 7. 3. It is witnessed of Melchizedek,
that he liveth, and that he abideth a priest continu
ally, v. 3, 8; nay, v. 13, 14, the apostle makes him
of whom these things are spoken, to be our Lord
who sprang out of Judah. It is likewise hard to
think that any mere man should, at this time, be
greater than Abram in the things of God, and that
Christ should be a priest after the order of any mere
man, and that any human priesthood should so far
excel that of Aaron as it is certain that Melchize-
dek's did. 3. The most received opinion is,, that
Melchizedek was a Canaanite prince, that reigned
in Salem, and kept up the true religion there; but
if so, why he should occur here only in all the
story of Abram, why Abram should have altars of
his own, and not attend the altars of his neighbour
Melchizedek who was greater than he, seems un
accountable. Mr. Gregory of Oxford tells us, that
the Arabic Catena, which he builds much upon the
authority of, gives this account of Melchizedek:
That he was the son of Heraclim, the son of Peleg,
the son of Eber, and that his mother's name was
Salathiel, the daughter of Gomer, the son of Ja
pheth, the son of Noah.
II. What he did. 1. He brought forth bread
and wine, for the refreshment of Abram and his sol
diers, and in congratulation of their victory. This
he did as a king, teaching us to do good and to com
municate, and to be given to hospitality, according
to our ability; and representing the spiritual provi
sions of strength and comfort which Christ has laid
up for us in the covenant of grace for our refresh
ment, when we are wearied with our spiritual con
flicts. 2. As priest of the most high God, he blessed
Abram, which we may suppose a greater refresh
ment to Abram than his bread, and wine were.
Thus God, having raised up his son Jesus, has sent
him to bless us, as one having authority; and those
whom he blesses, , are blessed indeed. Christ went
to heaven when he was blessing his disciples, Lule
24. 51, for that is it which he ever lives to do.
III. What he said, v. 19, 20. Two things were
said by him, 1. He blessed Abram from God, v. 19,
Blessed be Abram, blessed of the most high God.
Observe the titles he here gives to God, which are
very glorious: (1.) The most high God, which be

96

GENESIS, XIV.

speaks his absolute perfections in himself, and his
sovereign dominion over all the creatures; he is
King of kings. Note, It will greatly help both our
faith and our reverence in prayer, to eye God as
the most high God, and to call him so. (2.) Pos
sessor of heaven and earth, that is, rightful Owner,
and sovereign Lord, of all the creatures; because
he made them. This bespeaks him a great God,
and greatly to be praised, Ps. 24. 1, and them a
happy people who have an interest in his favour
and love. 2. He blessed God for Abram, v. 20,
and blessed be the most high God. Note, (1.) In
all our prayers, we must praise God, and join Hal
lelujahs with all our Hosannahs. These are the
spiritual sacrifices we must offer up daily, and upon
particular occasions. (2.) God, as the most high
God, must have the glory of all our victories, Exod.
17. 15. 1 Sam. 7. 10, 12. Judg. 5. 1, 2. 2 Chron. 20.
21. In them he shows himself higher than our ene
mies, Exod. 18. 11, and higher than we; for without
him we could do nothing. (3. ) We ought to give
thanks for others' mercies as for our own; triumph
ing with them that triumph. (4.) Jesus Christ, our
great High-Priest, is the Mediator both of our
prayers and praises, and not only offers up our's,
but his own for us. See Luke 10. 21.
IV. What was done to him. Abram gave him
tithes of all, that is, of the spoils, Heb. 7. 4. This
may be looked upon, 1. As a gratuity presented to
Melchizedek, by way of return for his tokens of re
spect Note, They that receive kindness, should
show kindness. Gratitude is one of nature's laws.
2. As ah offering vowed and dedicated to the most
high God, and therefore put into the hands of Mel
chizedek his priest Note, (1.) When we have re
ceived some signal mercy from God, it is very fit
that we should express our thankfulness by some
special act of pious charity. God must always have
his dues out of our substance; especially when, by
any particular providence, he has either preserved
or increased it to us. (2. ) That the tenth of our in
crease is a very fit proportion to be set apart for the
honour of God, and the service of his sanctuary.
(3.) That Jesus Christ, our great Melchizedek, is
to have homage done him, and to be humbly ac
knowledged by eveiy one of us as our King and Priest ;
and not only the tithe of all, but all we have, must
be surrendered and given up to him.
21. And the king of Sodom said unto
Abram, Give me the persons, and take the
goods to thyself. 22. And Abram said to
the king of Sodom, I have lift up mine hand
unto the Lord, the most high God, the pos
sessor of heaven and earth, 23. That 1 will
not take from a thread even to a shoe-latch
et, and that I will not take any thing that is
thine, lest thou shouldest say, I have made
Abram rich : 24. Save only that which the
young men have eaten, and the portion of
the men which went with me, Aner, Eshcol,
and Mamre ; let them take their portion.
We have here an account of what passed between
Abram and the king of Sodom, who succeeded him
that fell in the battle, v. 10, and thought himself
obliged to do this honour to Abram, in return for
the good services he had done him.
Here is,
I. The king- of Sodom's grateful offer to Abram,
v. 21, Give me the soul, and take thou the substance :
so the Hebrew reads it. Here he fairly begs the
persons, but as freely bestows the goods on Abram.
Note, 1. Where a right is dubious and divided, it

is wisdom to compound the matter by mutual con
cessions rather than to contend. The king of Sodom
had an original right both to the persons and to th
goods, and it would bear a debate whether Abram'
acquired right by rescue would supersede his title,
and extinguish it; but, to prevent all quarrels, the
king of Sodom makes this fair proposal. 2. Grati
tude teaches us to recompense to the utmost of our
power those that have undergone fatigues, run ha
zards, and been at expense, for our service and be
nefit. Who goes a warfare at his own charges? 1
Cor. 9. 7. Soldiers purchase their pay dearer than
any labourers, and are well worthy of it, because
they expose their lives.
II. Abram's generous refusal of this offer. He
not only resigned the persons to him, who, being
delivered out of the hand of their enemies, ought to
have served Abram, but he restored all the goods
too. He would not take from a thread to a shoe-
latchet, not the least thing that had ever belonged
to the king of Sodom or any of his. Note, A lively
faith enables a man to look upon the wealth of this
world with a holy contempt, 1 John 5. 4. What are
all the ornaments and delights of sense to one that
has God and heaven ever in his eye? He resolves
even to a thread and a shoe-latchet; for a tender
conscience fears offending in a small matter.
Now, 1. Abram ratifies this resolution with a so
lemn oath. I have lift up mine hand to the Lord,
that I will not take any thing, v. 22. Here observe,
(1.) The titles he gives to God, Themosthigh God,
the Possessor of heaven and earth, the same that
Melchizedek had just now used, v. 19. Note, It
is good to learn of others how to order our speech
concerning God, and to imitate those who speak
well in divine things. This improvement we are
to make of the conversation of devout good men, we
must learn to speak after them. (2. ) The ceremo
ny used in this oath, I have lift up my hand. In re
ligious swearing we appeal to God's knowledge of
our truth and sincerity, and imprecate his wrath if
we swear falsely; the lifting up of the hand is very
significant and expressive of both. (3.) The matter
of the oath, nameiy, that he would not take any re
ward from the king of Sodom, was lawful, but what
he was not antecedently obliged to. [1.] Probably,
Abram vowed, before he went to the battle, that if
God would give him success, he would, for the glory
of God, and the credit of his profession, so far deny
himself and his own right, as to take nothing of the
spoils to himself. Note, The vows we have made
when we are in pursuit of a mercy, must be care
fully and conscientiously kept when we have ob
tained the mercy, though they were made against
our interest. A citizen of Zion, if he has sworn,
whether it be to God or man, though it prove to
his own hurt, yet he changeth not, Ps. 15. 4. Or,
[2.] Perhaps Abram, now when he saw cause to
refuse the offer made him, at the same time con
firmed his refusal with this oath, to prevent further
importunity. Note, First, There may be good rea
son sometimes why we should debar ourselves of
that which is our undoubted right, as St Paul, 1
Cor. 8. 13.— 9. 12. Secondly, That strong resolu
tions are of good use to put by the force of tempta
tions. 2. He backs his refusal with a good reason, Lest
thou shouldest say, I have made Abram rich; which
would reflect reproach, (1.) Upon the promise and
covenant of God, as if they would not have enriched
Abram without the spoils of Sodom. And, (2.)
Upon the piety and charity of Abram, as if all he
had in his eye, when he undertook that hazardous
expedition, was to enrich himself. Note, [1.] We
must be very careful that we give not occasion to
others to say things which they ought not [2. ] The
people of God must, for their credit's sake, take

GENESIS, XV.

97

heed of doing any thing that lgoks mean or merce
nary, or that savours of covetoushess and self-seek
ing. Probably, Abram knew the king of Sodom to
be a proud and scornful man, and one that would,
though most unreasonably, be apt to turn such a
thing as this to his reproach afterward; when we
have to do with such men, we have need to act with
particular caution*
3. He limits his refusal with a double proviso, v.
24. . In making vows, we ought carefully to insert
the necessary exceptions, that we may not after
ward say before the angel, It was an error,, Eccl.
5. 6. Abram here excepts, (1.) The food of his
soldiers; they were worthy of their meat while they
trod out the corn. This would give no colour to the
king of Sodom to say that he had enriched Abram.
(2.) The shares of his allies and confederates. Let
them take their portion. Note, Those who are strict
in restraining their own liberty, yet ought not to im
pose those restraints upon the liberties of others,
nor to judge of them accordingly; we must not make
ourselves the standard to measure others by. A
good man will deny himself that liberty which he
will not deny another, contrary to the practice of
the Pharisees, Matt 23. 4. There was not the, same
reason why Aner, Eshcol, and Mamre, should quit
their right, that there was why Abram should. They
did not make the profession that he made, nor were
they, as he was, under the obligation of a vow; they
had not the hopes that Abram had of a portion in
the other world, and therefore, by all means, let
them take their portion of this.
CHAP. XV.
o this chapter, we have a solemn treaty between God and
Abram, concerning a covenant that was to be established
between them. In the former chapter, we had Abram in
the field with kings, here in the mount with God; and
though there he looked great, yet, methinks, here he looks
much greater; that honour have the great men of the
world, but this honour have all the saints. The covenant
to be settled between God and Abram, was a covenant of
promises; accordingly, here is, I. A general assurance
of God's kindness and good-will to Abram, v. 1. II. A
particular declaration of the purposes of his love con
cerning him, in two things: 1. That he would give him a
numerous issue, v. 2.. 6. 2. That he would give him Ca
naan for an inheritance, v. 7.. .21. Either an estate
without an heir, or an heir without an estate, would but
have been a half comfort to Abram. But God ensures
both to him ; and that which made these two, the pro
mised seed, and the promised land, comforts indeed to
this great believer, was, that they were both typical of
those two invaluable blessings, Christ and heaven; and
so, we have reason to think, Abram eyed them.
1. A FTER these things, the word of the
J\. Lord came unto Abram in a vision,
saying, Fear not, Abram : I am thy shield
and thy exceeding great reward.
Observe here,
1. The time when God had this treaty with
Abram: After these things. 1. After that famous
act of generous charity which Abram had done, in
rescuing his friends and neighbours out of distress,
and that, not for price nor reward; after that, God
made him this gracious visit. Note, Those that
show favour to men, shall find favour with God. 2.
After that victory which he had obtained over four
kings: lest Abram should be too much elevated and
pleased with that, God comes to him, to tell him he
had better things in store for him. Note, A believ
ing converse with spiritual blessings is an excellent
means to keep us from being too much taken up
with temporal enjoyments. The gifts of common
providence are not comparable to those of .covenant-
love. II. The manner in which God conversed with
Vol. I.— N

Abram; The word of the Lord came unto Abram,
that iS, God manifested himself and his will to
Abram in a vision; which supposes Abram awake,
and some visible appearance of the Shechinah, or
some sensible token of the presence of the divine
glory. Note, The methods of divine revelation are
adapted to our state in a world of sense.'
111. Thegracious assurance God gave him of his
favour to him. 1. He called him by name, Abram,
which was a great honour to him, and made his
name great, and was also a great encouragement
and assistance to his faith. Note, God's good word
then does us good, when it is spoken by his Spirit to
us in particular, and brought to our hearts. The
word says, Ho, every one, Isa 55. 1; the Spirit says,
Ho, such a one. 2. He cautioned him against be
ing, disquieted and confounded; Fear not, Abram.
Abram might fear lest the four kings he had routed,
should rally again, and fall upon him to his ruin;
"No," says God, "Fear not. Fear not their re
venges, nor thy neighbours' envy; I will take care
of thee." Note, (1.) Where there is great faith,
yet there may be many fears, 2 Cor. 7. 5. (2. ) God
takes cognizance of his people's fears though ever
so secret, and knows their souls, Ps. 31. 7. (3.) It
is the will of God that his people should not give
way to prevailing fears, whatever happens. Let
the sinners in Zion be afraid, but fear not, Abram.
3. He assured him of safety and happiness; that he
should for ever be, (1. ) As safe as God himself could
keep him; lam thy Shield, or, somewhat more em
phatically, I am a Shield to thee, present with thee,
actually caring for thee. See 1 Chrpn. 17. 24. Not
only the God of Israel, but a God to Israel. Note,
The consideration of this, that God himself is,
and will be, a Shield to his people to secure them
from all destructive evils, and a Shield ready to
them, and a Shield round about them, should be
sufficient to silence all their perplexing tormenting
fears. (2.) As happy as God himself could make
him; I will be thy exceeding great Reward;not only
thy Rewarder, but thy Reward. Abram had ge
nerously refused the rewards which the king of So
dom offered him, and here God comes, and tells
him he shall be no loser by it. Note, [l; J The re
wards of believing obedience and self-denial, are
exceeding great, 1 Cor. 2. 9. [2.] God himself is
the chosen and promised felicity of holy souls; cho
sen in this world, promised in a better. He is the
portion of their inheritance, and their cup'.
2. And Abram said, Lord God, what wilt
thou give me, seeing I go childless, and the
steward of my house is this Eliezer of Da
mascus ? 3. And Abram said, Behold, to
me thou hast given no seed : and, lo, one
born in my house is mine jieir. 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
believed1 in the Lord ; and he counted it
to him for righteousness.
We have here the assurance given to Abram of
a numerous offspring which should descend from
him. In which, observe,
I. Abram's repeated complaint, v. 2, 3. This
was that which gave occasion to this promise. The
great affliction that sat heavy upon Abram, was thr

98

GENESIS, XV.

want of a child; and the complaint of this he here
pours out before the Lord, and shows before him his
trouble, Ps. 142. 2. Note, Though we must never
complain of God, yet we have leave to complain to
him, and to be large and particular in the statement
of our grievances; and it is some ease to a burthened
spirit to open its case to a faithful and compassion
ate friend; such a friend God is, whose ear is al
ways open. Now his complaint is four-fold.
1. That he had no child, v. 3, Behold, to me thou
hast given no seed; not only no son, but no seed; if
he had had a daughter, from her the promised Mes
siah might have come, who was to be the seed of
the woman; but he had neither son nor daughter.
He seems to lay an emphasis on that, to me. His
neighbours were full of children, his servants had
children born in his house; "But to me," he com
plains, "thou hast given me none;" and* yet God
had told him he should be a favourite above all.
Note, (1.) Those that are written childless, must
see God writing them so. (2. ) God often withholds
those temporal comforts from his own children,
which he gives plentifully to others that are stran
gers to him.
2. That he was never likely to have any; intima
ted in that, I go, or "lam going, childless, going
into years, going down the hill apace; nay, I am
going out of the world, going the way of all the
earth. I die childless." So the LXX. "I leave
the world, and leave no child behind me.';
3. Th^t his servants were, for the present, and
were likely to be to him, instead of sons. While
he lived, the steward of his house was Eliezer of
Damascus; to him he committed the care of his
family and estate, who might be faithful, but only
as a servant, not as a son. When he died, one born
in his house would be his heir, and would bear rule
over all that for which he had laboured, Eccl. 2.
18, 19, 21. God had already told him that he
would make of him a great nation, ch. 12. 2, and
his seed as the dust of the earth, ch. 13. 16, but he
had left him in doubt whether it should be his seed
hegotten, or his seed adopted, by a son of his loins,
or only a son of his house. "Now, Lord," says
Abram, "if it be only an adopted son, it must be
one of my servants, which will reflect disgrace upon
¦the promised Seed, that is to descend from him. "
Note, While promised mercies are delayed, our
unbelief and impatience are apt to conclude them
denied. 4. That the want of a son was so great a trouble
to h m, that it took away the comfort of all his en
joyments. " Lord what wilt thou give me? All is
nothing to me, if I have not a son." Now (1.) If
we suppose that Abram looked no further than a
temporal comfort, this complaint was culpable.
'God had, by his providence, given him some good
things, and more by his promise; and yet Abram
makes no account of them, because he has not a
son. It did very ill become the father of the faith
ful to say, What wilt thou give me, seeing I go
childless? immediately after God had said, lam thy
shield, and thy exceeding great reward. Note,
Those do not rightly value the advantages of their
covenant-relation to God and interest in him, who
do not think it sufficient to balance the want of any
creature-comfort whatever. But, (2.) If we sup
pose that Abram, herein, had an eye to the Pro
mised Seed, the importunity of his desire was very
commendable; all was nothing to him if he had not
tthe- earnest of that great blessing, and an assurance of
his relation to the Messiah, which God had already
encouraged him to maintain the expectation. He has
wealth, and victory, and honour; but, while he is
kept in the Bark about the main matter, it is all
nothing to him. Note, Till we have some com
fortable evidence of our interest in Christ and the

new covenant, we should not rest satisfied with any
thing else. "This, and the other, I have; but
what will this avail me, if I go Christless?" Yet
thus far the complaint was culpable, that there was
some diffidence of the promise at the bottom of it,
and a weariness of waiting God's time. Note, True
believers sometimes find it hard to reconcile God's
promises and his providences, when they seem to
disagree. II. God's gracious answer to this complaint. To
the first part of the complaint, (v. 2. ) God gave no
immediate answer, because there was something
of fretfulness in it; but when he renewed his ad
dress somewhat more calmly, (v. 3.) God answer
ed him graciously. Note, If we continue instant in
prayer, and yet pray with a humble submission to
the divine will, we shall not seek in vain. 1. God
gave him an express promise of a son, v. 4. This
that is born in thy house, shall not be thine heir, as
thou fearest, but one that shall come forth out of
thine own bowels shall be thine heir. Note, (1.)
God makes heirs; he says, " This shall not, and
this shall;" whatever men devise and design, in set
tling their estates, God's counsel shall stand. (2. )
God is often better to us than our own fears, and
gives the mercy we had long despaired of. 2. To
affect him the more with surprise, he took him out,
and showed him the stars, (this vision being early
in the morning before day,) and then tells him, So
shall thy seed be, v. 5. (1.) So numerous; the stars
seem innumerable to a common eye: Abram feared
he should have no child at all, but God tells him
that the descendants from his loins should be so
many as not to be numbered. (2.) So illustrious,
resembling the stars in splendour: for to them per*-
tained the glory, Rom. 9. 4. Abram's seed, ac
cording to his flesh, were like the dust of the earth,
(ch. 13. 16.) but his spiritual seed are like the
stars of heaven, not only numerous, but glorious,
and very precious.
III. Abram's firm belief of the promise God now
made him, and God's favourable acceptance of his
faith, v. 6. 1. He believed in the Lord, that is, he
believed the truth of that promise which God had
now" made him, resting upon the irresistible power,
and the inviolable faithfulness, of him that made it;
Hath he spoken, and shall he not make it good?
Note, Those who would have the comfort of the
Eromises, must mix faith with the promises'. See
ow the apostle magnifies this faith of Abram, and
makes it a standing example, Rom. 4. 19.. 21, He
was not weak in faith; he staggered not at the pro
mise; he was strong in faith; he was fully persuad
ed. The Lord work such a faith in every one of
us! Some think that his believing in the Lord,
respected, not only the Lord promising, but the
Lord promised, the Lord Jesus, the Mediator of
the new covenant He believed in him, that is, re
ceived and embraced the divine revelation concern
ing him, and rejoiced to see his day, though at so
freat a distance, John 8. 56. 2. God counted it to
im for righteousness; that is, upon the score of
this, he was accepted of God, and, as the rest of the
patriarchs, by faith he obtained the witness that he
was righteous, Heb. 11. 4. This is urged in the
New Testament, to prove that we are justified by
faith without the works of the law; (Rom. 4. 3.
Gal. 3. 6.) for Abram was so justified, while he
was yet uncircumcised. If Abram that was so rich
in good works, was not justified by them, but by his
faith, much less can we, that are so poor in them.
This faith, which was imputed to Abram for right
eousness, had lately struggled with unbelief, (v. 2. J
and, coming off a conqueror, it was thus crowned,
thus honoured. Note, A fiducial, practical, ac
ceptance of, and dependence upon, God's promise
of grace and glory, m and through Christ, is that,

GENESIS, XV.

99

which according to the tenor of the new covenant,
gives us a right to all the'blessings contained in that
promise. All believers are justified as Abram was,
and it was his faith that was counted to him for
righteousness. 7. And he said unto him, I am the Lord
that brought theeout of Ur of the Chaldees,
to give thee this land to inherit it. 8. And
he said, Lord God, 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. 11. And when the
fowls came down upon the carcases, Abram
drove them away.
We have here the assurance given to Abram, of
the land of Canaan for an inheritance.
I. God declares his purpose concerning it, v. 7.
Observe here, Abram made no complaint in this
matter, as he had done for the want of a child:
Note, Those that are sure of an interest in the Pro
mised Seed, will see no reason to doubt of a title to
the promised land. If Christ is _our's, heaven is
our's. Observe, again, When he believed the for
mer promise, (v. 6.) then God explained and rati
fied this to him. Note, To him that has (improves
what he has) more shall be given. Three things
God here reminds Abram of for his encouragement

concerning the promise of this good land.
1. What God is in himself: I am the Lord

Jeho-

whatever opposition may be made, though by the
sons of Anak. " God never promises more than he
is able to perform, as men often do. (3.) "I will
make good my promise to thee;" Jehovah is not a
man that he should lie.
2. What he had done for Abram: he had brought
him out of Ur of the Chaldees, out of the fire of the
Chaldees, so some, that is, (1.) From their idola
tries: for the Chaldeans worshipped the fire: or,
(2.) From their persecutions. The Jewish writers
have a tradition that Abram was cast into the fiery
furnace for refusing to worship idols, and was mi
raculously delivered. It is rather a place of that
name. Thence God brought him by an effectual
call; brought him with a gracious violence; snatch
ed him as a brand out of the burning. This was,
[1.] A special mercy; "I brought thee, and left
others, thousands, to perish there;" God called him
alone, Isa. 51. 2 [2.] A spiritual mercy; a mercy
to his soul, a deliverance from sin, and its fatal con
sequences. If God save our souls, we shall want
nothing that is good for us. [3.] A fresh mercy;
lately bestowed,' and therefore should the mercy be
affecting; as that in the'preface to the command
ments, I am the Lord that brought thee out of
Egypt lately. [4.] A foundation mercy; the be
ginning of mercy, peculiar mercy to Abram, and
therefore a pledge of further mercy, Isa. 66. 9.
ObserVe how God speaks of it as that which he
gloried in, I am the Lord that brought thee out.
He glories in it as an act both of power and grace;
compare Isa. 29. -22, where he glories in it, long af
terward. Thus saith the Lord who redeemed
Abram, redeemed him from sin.
3. What he intended to do yet further for him;

" I brought thee hither, on purpose to gtve thee this
land to inherit tf^not only to possess it, but to pos
sess it as an inheritance, which is the sweetest and
surest title." Note, (1.) The providence of God
has secret but gracious designs in all its various dis
pensations toward good people; we cannot conceive
the projects of providence, till the event shows
them in all their mercy and glory. (2.) The great
thing God designs in all his dealing with his peo-
ple;' is, to bring them safe to heaven. They are
chosen to salvation, (2 Thess. 2. 13.) called to the
kingdom, (1 Thess.'2. 12.) begotten to the inherit
ance, (1 Pet 1. 3, 4.) and by all made meet for it,
Col. 1. 12, 13. 2 Cor. 4. 17.
II. Abram desires a sign, v. 8, Whereby shall 1
know that I shall inherit it? This did not proceed
from distrust of God's power, or promise, as that of
Zecharias; but he desired this, 1. For the strength
ening and confirming of his own faith; he believed,
(v. 6. ) but here he prays, Lord, help me against my
unbelief. Now he believed, but he desired a sign
to be treasured up against an hour of temptation,
not knowing how his faith might, by some event or
other, be shocked and tried. Note, We all need,
and should desire, helps from heaven for the con
firming of our faith, and should improve sacraments,
which are instituted signs for that purpose. See
Judg. 6. 36.. 40. 2 Kings 20. 8.. 10. .Isa. 7. 11, 12.
2. For the ratifying of the promise of his posterity,
that they also might be brought to believe it. Note,
Those that are satisfied themselves, should desire
that others also might be satisfied, of the truth of
God's promises. John sent his disciples to Christ,
not so much for his own satisfaction as for their?s,
Matt. 11. 2. 3. Canaan was a type of heaven.
Note, It is a very desirable thing to know that we
shall inherit the heavenly Canaan, that is, to be con
firmed in our belief of the truth of that happiness,
and to have the evidences of our title to it more and
more cleared up to us.
III. God directs Abram to make preparations for
a sacrifice, intending by that to give him a sign,
and Abrani makes preparation accordingly, v.
9.. 11, Take me an heifer, &c. Perhaps Abram
expected some extraordinary sign from heaven; but
God gives him a sign upon a sacrifice. Note, Those
that would receive the assurances of God's favour,
and would have their faith confirmed, must attend
instituted ordinances, and expect to meet with God
in them. Observe, 1. God appointed that each of the
beasts used for this service should be three years
old, because then they were at their full growth and
strength. God must be served with the best we
have, for he is the best. 2. We do not read that
God gave Abram particular directions how to ma
nage these beasts and fowls, knowing that he was
so well versed in the law and custom of sacrifices,
that he needed not any particular directions; or,
perhaps, instructions were given him, which he
carefully observed, though they are not recorded:
at least, it was intimated to him, that they must be
prepared for the solemnity of ratifying a covenant;
and he well knew the manner of preparing them.
3. Abram took as God appointed him, though as
yet he knew not how. these things should become a
sign to him. This was not the first instance of
Abram 's implicit obedience. He divided the beasts
in the midst, according to the ceremony used in.con-
firming covenants, (Jer. 34. 18, 19.) where it is
said, They cut the calf in twain and passed between
the parts. 4. Abram having prepared according to
God's appointment, now set himself to wait for the
sign God might give him by these, like the prophet
upon his watch-tower, Hab. 2. 1. While God's
appearing to own his sacrifice, was deferred, Abram
continued waiting, and his expectations were raised
I by those delays; when the fowls came down upon

100

GENESIS, XV.

the carcases to prey upon them, as common and ne
glected things, Abram drove them away, (v. 11.)
believing that the vision would, at the end, speak,
and not lie. Note, A very watchful eye must be
kept upon our spiritual sacrifices, that nothing be
suffered to prey upon them, and render them unfit
for God's acceptance. When vain thoughts, like
these fowls, come down upon our sacrifices, we
must drive theip away, and not suffer them to lodge
within us, but attend on God without distraction.
1 2. And when the sun was going down,
a deep sleep fell upon Abram ; and, lo, an
horror of great darkness fell upon him. 1 3.
And he said unto Abram, Know of a sure
ty that thy seed shall be a stranger in a land
that is not their's, and shall serve them ; and
they shall afflict them four hundred years ;
14. And also that nation whom they shall
serve, will I judge: and afterward shall
they come out with great substance. 15.
And thou shalt go to thy fathers in peace ;
thou shalt be buried in a good old age. 16.
But in the fourth generation they shall come
hither again : for the iniquity of the Amo-
rites is not yet full.
We have here a full and particular discovery
made to Abram of God's purposes concerning his
seed. Observe,
I. The time when God came to him wifh this dis
covery; when the sun was going down, or declining,
about the time of the evening oblation, 1 Kings 18.
36. Dan. 9. 21. Early in the morning, before day,
while the stars were yet to be seen, God had given
him orders concerning the sacrifices, (v. 5.) and we
may suppose it was, at least his morning's work to
prepare them and set them in order; when he had
done this, he abode by them, praying an* waiting
till towards evening. Note, God often keeps his
people long in expectation of the comforts he de
signs them, for the confirmation of their faith: but
though the answers of prayer, and the performance
of promises, come slowly, yet they come surely; at
evening time it shall be light.
II. The preparatives for this discovery; 1. A deep
sleep fell upon Abram, not a common sleep through
weariness or carelessness, but a divine ecstasy, like
that which the Lord God caused to fall upon Adam,
(ch. 2l 21.) that being hereby wholly taken off from
the view of things sensible, he might be wholly
taken up with the contemplation of things spiritual.
The doors of the body were locked up, that the soul
might be private and retired, and might act the
more freely, and like itself. 2. With this sleep, a
horror of great darkness fell upon him; a sudden
change! But just before, we had him solacing
himself in the comforts of God's covenant, and in
communion with him: and here a horror of great
darkness falls upon him. Note, The children of
light do not always walk in the light, but sometimes
clouds and darkness are round about them. This
great darkness, which brought horror with it, was
designed, (1.) To strike an awe upon the spirit of
Abram, and to possess him with a holy reverence,
that , the familiarity which God was pleased to ad
mit him to, might not breed contempt. Note, Holy
fear prepares the soul for holy joy; .the spirit of
bondage makes way for the spirit of adoption. God
wounds first and then heals; humbles first, and
then lifts up, Isa. 6. 5, 6. (2.) To be a specimen
of the methods of God's dealings with his seed; they
must first be in the horror and darkness of Egyp
tian slavery, and then enter with joy into the good

land; and therefore he must have the foretaste of
their sufferings, before he had the foresight of then-
happiness. (3.) To be an indication of the nature
of that covenant of peculiarity which God was now
about to make with, Abram. The Old Testament
dispensation, which was founded on that covenant,
was a dispensation, [1.] Of darkness and obscurity, *
2 Cor. 3. 13. [2.] Of dread and horror, Heb. 12.
18, &c.
III. The prediction itself; several things are here
foretold. 1. The suffering state of Abram's seed for a long
time, v. 13. Let not Abram flatter himself with the
hopes of nothing but honour and prosperity in his
family: no, he must know of a surety, that which ho
was loath to believe, that the promised seed should
be a persecuted seed. Note, (1.) God sends the
worst first; we must first suffer and then reign. (2.)
He lets us know the worst before it comes, that when
it comes, it may not be a surprise to us, John 16.
4. Now we have here, [1.] The particulars of their
sufferings. First, They shall be strangers; so they
were, first in Canaan, Ps. 105. 12, and afterward in
Egypt: before they were lords of their own land,
they were strangers in a strange land. The incon-
vehiencies of an unsettled state, make a happy set
tlement the more welcome. Thus the heirs of hea
ven are, first, strangers on earth, a land that is not
their's. Secondly, They shall be servants; so they
were to the Egyptians, Exod. 1. 13. See how that
which was the doom of the Canaanites, ch. 9. 25,
proves the distress of Abram's seed; they are made
to serve, but with this difference, the Canaanites
serve under a curse, the Hebrews under a blessing;
and the upright shall have dominion in the morning,
Ps. 49. 14. Thirdly, They shall be sufferers.
Those whom they serve, shall afflict them; see
Exod. 1. 11.. Note, Those that are blessed and be
loved of God, are often sorely afflicted by wicked
men; and God foresees it, and takes cognizance of it.
[2.] The continuance of their sufferings;/oz*r hun
dred years. This persecution began with mocking,
when Ishmael, the son of an Egyptian, persecuted
Isaac, who was born after the spirit, ch. 21. 9. Gal.
4. 29. It continued in loathing; for it was an abo
mination to the Egyptians to eat bread with the He
brews, ch. 43. 32, and it came, at last, to murder,
the basest of murders, that of their new-born child
ren; so that more or less, it continued 400 years,
though in extremity, not so many. This was a long
time, but a limited time.
2. The judgment of the enemies of Abram's seed,
v. 14, That nation whom they shall serve, even the
Egyptians, will I judge. This points at the plagues
of Egypt, by which God not only constrained the
Egyptians, to release Israel, but punished them for
all the hardships they had put upon them. Note,
(1. ) Though God may suffer persecutors and op
pressors to trample upon his people a great while,
yet he will certainly reckon with them at last ; for
his day is coming, Ps. 37. 12, 13. (2. ) The punish
ment of persecutors is the judgment of them; it is a
righteous thing with God, and a particular act of
justice, to recompense tribulations to those that
trouble his people. The judging of the church's
enemies, is God's work. J will judge: God can do
it, for he is the Lord; he will do it, for he is his peo
ple's God, and he has said, Vengeance is mine, I
will repay. _ To him therefore we must leave it, to
be done in his way and time.
3. The deliverance of Abram's seed out of Egypt;
that great event is here foretold, Afterward, shall
they come out with great substance. It is here pro
mised, (1.) That they shall be enlarged; afterward,
they shall come out, that is, either, after they have
been afflicted 400 years, when the days of their ser
vitude are fulfilled, then they may expect deliver-

GENESIS, XV.

101

I

ance; or, after the Egyptians are judged and pla
gued. Note, The destruction of oppressors is the
redemption of the oppressed$they will not let God's
people go, till they are forced to it (2. ) That they
should be enriched; they shall come out with great
substance this' was fulfilled, 'Exod. 12. 35, 36.
God took care they should have, not only a good
land to go to, but a good stock to bring with them.
4. Their happy settlement in (Canaan, v. 16.
They shall not only come out of Egypt, but they
shall come hither again, hither to the land of Ca
naan, wherein thou now art The discontinuance
of their possession shall be no defeasance of their
right; we must not reckon those comforts lost for
ever, that are intermitted for a time. The reason
why they must not have the land of promise in pos
session till the fourth generation, is, because the ini-
uity of the Amorites was not yet full. Israel cannot
e possessed of Canaan, till the Amorites be dispos
sessed; and they are not yet ripe for ruin. The
righteous God has determined that they shall not
be cut off, till they have persisted in sin so long, and
arrived at such a pitch of wickedness, that there
may appear some equitable proportion between
their sin and their ruin; and therefore till it come
to that, the seed of Abram must be kept out of pos
session. Note, (1.) The measure of sin fills gradu
ally : those that continue impenitent in wicked ways,
are treasuring up unto themselves w;rath. (2.)
Some people's measure of sin fills slowly. The So
domites, who were sinners before the Lord exceed
ingly, soon filled their measure; so did the Jews,
who were in(profession near to God; but the iniqui
ty of the Amorites was long in the filling up. (3. )
That this is the reason of the prosperity of wicked
people; the measure of their sins is not yet full.
The wicked live, become old, and are mighty in
(lower, while God is laying up their iniquity for
their children, Job 21. 7, 19. See Matt. 23. 32.
Deut 32. 34.
5. Abram's peaceful quiet death and burial, before
these things should come to pass, v. 15. As he
should not live to see that good land in the posses
sion of his family, but must die as he lived, a stran
ger in it; so, to balance that, he should not live to
see the troubles that should come upon his seed,
much less to share in them. This is promised to
Josiah, 2 Kings 22. 23. Note, GoOd men are some
times greatly favoured by being takenaway from the
evil to come, Isa. 57. 1. Let this satisfy Abram,
that, for his part, (1.) He shall go td his fathers in
pence. Note, [1.] Even the friends and favourites
of Heaven are not exempt from the stroke of death;
Are we greater than our father Abram which is
dead? John 8. 53. [2.] Good men die willingly;
they are not fetched, they are not forced, but they
go; their soul is not required, as his, Luke 12. 20,
but cheerfully resigned: they would not live always.
[3.] At death we go to our fathers, to all our fa
thers that are gone before us to the state of the
dead, Job 21. 32, 33, to our godly fathers that are
gone before us to the state of the blessed, Heb. 12.
23. The former thought helps to take off the terror
of death, the latter puts comfort into it [4. ] When
ever a godly man dies, he dies in peace. If the way
be piety, the end is peace, Ps. 37. 37. Outward
peace, to the last, is promised to Abram; peace and
truth in his days, whatever should come after, 2
Kings 20. 19. Peace with God, and everlasting
peace, are sure to all the seed. (2.) He shall be
buried in a good old age. Perhaps mention is made
of his burialhere, where the land of Canaan is pro
mised him, because a burying place was the first
possession he had in it. He shall not only die in
peace, but die in honour, die, and be buried decent
ly ; not only die in peace, but die in season, Job 5. 25,
26. Note, [1.] Old age is a blessing; it is promised

in the fifth commandment; it is pleasing to nature;
and a great opportunity to usefulness; [2.] Espe
cially if it be a good old age: their's may be called a
good old age, First, That are old and healthful, not
loaded with such distempers as make them weary
of life; Secondly, That are old and holy, old disci
ples, Acts 21. 16, whosehoary head is found in the
way of righteousness, Prov. 16. 31. old and useful,
old and exemplary for godliness; their's is indeed a
good old age.
1 7. And it came to pass that when the sun
went down, and it was dark, behold, a smok
ing furnace, and a burning lamp that passed
between those pieces. 1 8. In the same day,
the Lord made a covenant with Abram,
saying, Unto thy seed have I given this land,
from the river of Egypt unto the great river,
the river Euphrates : 1 9. The Kenites, and
the Kennizzites, and the Kadmonites, 20.
And the Hittites, and the Perizzites, and the
Rephaims, 21. And the Amorites, and the
Canaanites, and the Girgashites, and the
Jebusites. Here is,
I. The covenant ratified, v. 17; the sign which
Abram desired, was given at length, when the sun
was gone down, so that it was dark; for that was a
dark dispensation.
1. The smoking furnace signified the affliction of
his seed in Egypt; they were there in the iron fur
nace, Deut. 4. 20, the furnace of affliction, Isa. 48.
10, labouring in the very fire, They were there in
the smoke, their eyes darkened, that they could not
see to the end of their troubles, and they at a loss to
conceive what God would do with them; clouds and
darkness were round about them.
2. The burning lamp denotes comfort in this af
flictions and this God showed Abram, at the same
time that he showed him the smokingfurnace. (1. )
Light denotes deliverance out of the furnace; their
salvation was as a lamp that burneth,Isa. 62. 1. When
God came down to deliver them, he appeared in a
bush that burned, and was not consumed, Exod. 3.
2. (2.) The lamp denotes direction in the smoke;
God s word was their lamp; this word to Abram was
so, it was a light shining in a dark place; perhaps
this burning lamp prefigured the pillar of cloud and
fire, which led them out of Egypt, in which God
was. (3.) The burning lamp denotes the destruc
tion of their enemies who kept them so long in the
furnace: see Zech. 12. 6. The same cloud that en
lightened the Israelites, troubled and burned the
Egyptians. 3. The passing of these between the pieces, was
the confirming of the covenant God now made with
him, that he might have strong consolation, being
fully persuaded that what God promised, he would
certainly perform. It is probable that this furnace
and lamp, which passed between the pieces, burned
and consumed them, and so completed the sacrifice,
and testified God's acceptance of it, as of Gideon's,
Judg. 6. 21. Manoah's, Judg. 13. 19, 20. and Solo
mon's, 2Chron. 7. 1. so it intimates, (1.) That God's
covenants with man are made by sacrifice, Ps. 50. 5;
by Christ, the great Sacrifice: no agreement without
atonement. (2.) God's acceptance of our spiritual
sacrifices, is a token for good, and an earnest of fur
ther favours: see Judg. '13. 23. And by this we may
know that he accepts our sacrifices, if he kindle in
our souls a holy fire of pious and devout affections
in them.
II. The covenant repealed and explained, v. 18,
In that same day, that day never to be forgotten,

102

GENESIS, XVI.

the Lord made a covenant with Abram, that is,
fave a promise to Abram, saying, Unto thy seed
ave I given this land. Here is, 1. A rehearsal of
the grant: he had said before, To thy seed wilt I give
this land, ch. 12. 7. — 13. 15. But here he says, /
have given it; that is, (1. ) I have given the promise
of it, the charter is sealed and delivered, and can
not be disannulled. Note, God's promises are God's
gifts, and are so to be accounted of. (2.) The pos
session is as sure, in due time, as if it were now ac
tually delivered to them: what God has promised,
is as sure as if it were already done; hence it is said,
He that believes hath everlasting life, John 3. 36, for
he shall as surely go to heaven as if he were there
already. 2. A recital of the particulars granted,
such as is usual in the grants of land. He specifies
the boundaries of the land intended hereby to be
granted, v. 18. And then, for the greater certainty,
as is usual in such cases, he mentions in whose ten
ure and occupation these lands now were. Then
several nations or tribes, are here spoken of, v.
19. . 21. that must be cast out, to make room for
the seed of Abram. They were not possessed of all
these countries, when God brought them into Ca
naan. The bounds are fixed much narrower, Num.
34. 2, 3, &c. But, (1.) In David's time and Solo
mon's, their jurisdiction extended to the utmost of
these limits, 2 Chron. 9. 26. (2.) It was their own
fault that they were not sooner and longer in pos
session of all these territories. They forfeited their
right by their sins, and by their own sloth and cow
ardice kept themselves out of possession. 3. The
land granted, is here described in its utmost extent,
because it was to be a type of the heavenly inherit
ance, where there is room enough: in our Father's
house are many mansions. The present occupants
are named, because their number and strength, and
long prescription, should be no hindrance to the ac
complishment of this promise in its season, and to
magnify God's love to Abram and his seed, in giv
ing to that one nation the possession of many nations:
so precious were they in his sight, and so honoura
ble, Isa. 43. 4.
CHAP. XVI.
Hagar is the person mostly concerned in the story of this
chapter, an obscure Egyptian woman, whose name and
story we had never heard of, if Providence had not
brought her into the family of Abram. Probably, she
was one of those maid-servants, which the king of Egypt,
among other gifts, bestowed upon Abram, ch. 12, 16. Con
cerning her, we have four things in this chapter; I. Her
marriage to Abram her master, v. 1. . 3. II. Her misbe
haviour toward Sarai, her mistress, v. 4, 6. III. Her dis
course with an angel that met her in her flight, v. 7. .14.
IV. Her deliverance of a son, v. 15, 16.
1 . 1VTOW Sarai, Abram's wife, bare him
_L^I no children : and she had an hand
maid, an Egyptian, whose name was 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 wife took Hagar her
maid the Egyptian, after Abram had dwelt
ten years in the land of Canaan, and gave
her to her husband Abram to be his wife.
We have here the marriage of Abram to Hagar,
who was his secondary wife; herein, though some
excuse may be made for him, he cannot be justified;
for from the beginning it was not so; ana. when it
was so, it seems to have proceeded from an irregu
lar desire to build up their families for the speedier
peopling of the world and the church: it must not be

so now. Christ has reduced this matter to the first
institution, and makes the marriage union to be be
tween one man and one woman only.
Now,I. The maker of this match (would one think it?)
was Sarai herself: she said to Abram, I pray thee
go in unto my maid, v. 2. Note, 1. It is the policy
of Satan to tempt us by our nearest and dearest re
lations, or those friends that we have an opinion of
and an affection for. The temptation is most dan
gerous, when it is sent by a hand that is least ex
pected: it is our wisdom therefore to consider, not
so much who speaks, as what is spoken. 2. God's
commands consult our comfort and honour, much
better than our own contrivances do. It had been
much more for Sarai's interest, that Abram should
have kept to the rule of God's law, than that he
should have been guided by her foolish projects; but
we often do ill for ourselves.
II. The inducement to it was Sarai's barrenness.
1. Sarai bare Abram no children; she was very
fair, ch. 12. 14; she was an agreeble dutiful wife,
and a sharer with him in his large possessions; and
yet written childless. Note, (1. ) God dispenses his
gifts variously, loading us with benefits, but not over
loading us: some cross or other is appointed to be an
allay to great enjoyments. (2.) The mercy of
children is often given to the poor, and denied to the
rich; given to the wicked, and denied to good peo
ple,; though the rich have most to leave them, and
good people would take most care of their education:
God does herein as it has pleased him.
2. She owned God's providence in this affliction;
the Lord hath restrained me from bearing. Note,
(1.) As where children are, it is God that gives
them, ch. 33. 5, so where they are wanted, it is he
that withholds them, ch. 30. 2. This evil is of the
Lord. (2. ) It becomes us to acknowledge this, that
we may bear it, and improve it, as an affliction of
his ordering for wise and holy ends.
3. She used this as an argument with Abram to mar
ry his maid; and he was prevailed with by this argu
ment to do it Note, (1.) When our hearts are too
much set upon any creature-comfort, we are easily
put upon the use of indirect methods for the obtain
ing of it: inordinate desires commonly produce irre
gular endeavours: if our wishes be not kept in a sub
mission to God's providence, our pursuits will
scarcely be kept under the restraints of his pre
cepts. (2. ) It is for want of a firm dependence up
on God's promise, and a patient waiting for God's
time, that we go out of the way of our duty to catch
at expected mercy; He that believes, does not make
haste. 4. Abram's compliance with Sarai's proposal, we
have reason to think, was from an earnest desire of
the Promised Seed, on whom the covenant should
be entailed. God had told him that his heir should
be a son of his body, but had not yet told him that
it should be a son by Sarai; therefore he thought,
"Why not by Hagar: since Sarai herself proposed
it?" Note, (1.) Foul temptations may have very
fair pretences, and be coloured with that which is
very plausible. (2.) Fleshly wisdom, as it antici
pates God's time of mercy, so it puts us out of God's
way. (3. ) This would be happily prevented, if we
would ask counsel of God by the word and by pray
er, before we attempt that which is important and
suspicious: herein Abram was wanting; he married
without God's consent. This persuasion came not
of him that called him.
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

GENESIS, XVI.

103

wrong be upon thee : 1 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, Behold, thy
maid is in thy hand ; do to her as it pleaseth
thee. And when Sarai dealt hardly with
her, she fled from her face.
We have here the immediate bad consequences
of Abram's unhappy marriage to Hagar; a deal of
mischief it made quickly: when we do not well,
both sin and trouble lie at the door; and we may
thank" ourselves for the guilt and grief that follow
us, when we go out of the way of our duty. See it
in this story.
I. Sarai is despised, and thereby provoked and
put into a passion, v. 4. Hagar no sooner per
ceives herself with child by her master, than she
looks scornfully upon her mistress, upbraids her
perhaps with her barrenness, insults over her, to
make her to fret, as 1 Sam. 1. 6, and boasts of the
prospect she had of bringing an heir to Abram, to
that good land and to the promise; now she thinks
herself a better wo».oan than Sarai, more favoured
by Heaven, and likely to be better beloved by
Abram; and therefore she will not take it as she has
done. Note, 1. Mean and servile spirits, when.fa-
voured and advanced either by God or man, are apt
to grow haughty and insolent, and to forget their
place and original. See Prov. 29. 21.-^-30. 21. . 23.
It is a hard thing to bear honour aright 2. We
justly suffer by those whom we have sinfully in
dulged, and it is a righteous thing with God, to
make those instruments of our trouble, whom we
have made instruments of our sin, and to inshare us
in our own evil counsels; this stone will return upon
him that rolleth it.
II. Abram is clamoured upon, and cannot be easy
while Sarai is out of humour; she accosts him vio
lently, and very unjustly charges him with the
injury, (v. 5.) My wrong be upon thee; with a most
unreasonable jealousy, suspecting that he counte
nanced Hagar's insolence; and, as one not willing to
hear what Abram had to say for the rectifying of
the mistake, and the clearing of himself, she rashly
appeals to God in the case, The Lord judge be
tween me and. thee; as if Abram had refused to
right her. Thus does Sarai, in her passion, speak
as one of the foolish women speaketh. Note, 1. It
is an absurdity which passionate people are often
guilty of, to quarrel with others for that which they
themselves must bear the blame of: Sarai could not
but own that she had given her maid to Abram, and
yet she cries out, My wrong be upon thee, when she
should have said, What a fool was I to do so! That
is never said wisely, which pride and anger have
the inditing of; when jiassion is upon the throne,
reason is out of doors/ and is neither heard nor
spoken, 2. Those are not always in the right, who
are most loud and forward in appealing to God;
rash and bold imprecations are commonly evidences
of guilt and a bad cause.
III. Hagar is afflicted and driven from the house,
v 6. Observe,
1. Abram's meekness resigns the matter of the
maid-servant to Sarai, whose proper province it
was to rule that part of the family; Thy maid is in
thy hand: though she was his wife, he would not
countenance or protect her in any thing that was
disrespectful to Sarai, for whom he still retained
the same affection that ever he had. Note, Those
who would keep up peace and love, must return
soft answers to hard accusations; husbands and
wives particularly should agree, and endeavour not

to be both angry together: yielding pacifies great
offences; see Prov. 15. 1.
2, Sarai's passion will be revenged upon Hagar;
she dealt hardly with her, not only confining her to
her usual place and work, as a servant, but proba
bly, making her to serve with rigour. Note, God
takes notice of, and is displeased with the hardships
which harsh masters unreasonably *put upon their
servants: they ought to forbear threatening, with
Job's thought, Did not he that made me, make him?
Job 31. 15.
3. Hagar's pride cannot bear it, her high spirit
is become impatient of rebuke; she fled from her
face; she not only avoided her wrath for the pre
sent, as David did Saul's, but she totally deserted
her service, and ran away from the house, for
getting, (1.) What wrong she hereby did to her
mistress, whose servant she was, and to her master,
whose wife she was. Note, Pride will hardly be
restrained by any bonds of duty, no not by many.
(2. ) That she herself had first given the provoca
tion, by despising her mistress. Note, Those that
suffer for their faults, ought to bear it patiently, 1
Pet 2. 20.
7. And the angel of the Lord found her
by a fountain of water in the wilderness, by
the fountain in the way to Shur. 8. And
he said, Hagar, Sarai's maid, whence earn
est thou 1 And whither wilt thou go ?
And she said, I flee from the face of my
mistress Sarai. 9. And the angel of the
Lord said unto her, Return to thy mistress,
and submit thyself under her hands.
Here is the first mention we have in scripture of
an angel's appearance. Hagar was a type of the
law, which was given by the disposition of angels;
but the world to come is not put in subjection to
them, Heb. 2. 5. Observe,
I. How the angel arrested her in her flight, v. 7.
It should seem, she was making toward her own
country; for she was in the way to Shur, which lay
toward Egypt' It were well if our afflictions would
make us think of our home, the better country.
But Hagar was now out of her place, and out of the
way of her duty, and going further astray, when
the angel found her. Note, 1. It is a great mercy
to be stopped in a sinful way, either by conscience
or by providence. 2. God suffers those that are out
of the way, to wander a while, that when they see
their folly, and what a loss they have brought them
selves to, they may be the better disposed to re
turn. Hagar was not stopped till she was in the
wilderness, and had sat down weary enough, and
glad of clear water to refresh herself with: God
brings us into a wilderness, and there meets us,
Hos. 2. 14.
II. How he examined her, v. 8. He called her
Hagar, Sarai's maid, 1. As a check to her pride:
though she was Abram's wife, and, as such, was
obliged to return, yet he calls her Sarai's maid, to
humble her. Note, Though civility teaches us to
call others by their highest titles, yet humility and
wisdom teach us to call ourselves by the lowest. 2.
As a rebuke to her flight: Sarai's maid ought to be
in Sarai's tent, and not wandering in the wilderness,
and sauntering by a fountain of water. Note, It is
good for us often to call to mind what our place and
relation are. See Eccl. 10. 4.
Now, (1.) The questions the angel put to her,
were proper and very pertinent. [1.] " Whence
earnest thou? Consider that thou art running away,
both from the duty thou wast bound to, and the
privileges thou wast blessed with, in Abram's tent. "
Note, It is a great advantage to live in a religious

104

GENESIS, XVI.

family, which those ought to consider, who have
that advantage, yet upon every slight inducement,
are forward to quit it [2.] "Whither wilt thou
go? Thou art running thyself- into sin, in Egypt. "
(if she return to that people, she will return to their
gods, ) ' ' and into danger, in the wilderness" through
which she must travel, Deut. 8. 15. Note, Those
who are forsaking God and their duty, would do
well to remember not only whence they are fallen,
but whither they are falling. See Jer. 2. 18. What
hast thou to do (with Hagar) in the way of Egypt?
John 6. 68.
(2.) Her answer was honest, and a fair confession;
I flee from the face of my mistress. In which [1.]
She acknowledges her fault in fleeing from her mis
tress, and yet, [2.] excuses it, that it was from the
face, or displeasure of her mistress. Note, Chil
dren and servants must be treated with mildness
and gentleness, lest we provoke them to take any
irregular courses, and so become accessary to their
sin, which will condemn us, though it will not jus
tify them.
(3.) How he sent her back, with suitable and
compassionate counsel, v. 9, "Return to thy mis
tress, and submit thyself under her hand. Go
home, and humble thyself for what thou hast done
amiss, and beg pardon, and resolve for the future,
to behave thyself better." He makes no question
but she would be welcome, though it does not ap
pear that Abram sent after her. Note, Those,
that are gone away from their place and duty,
when they are convinced of their error, must hasten
their return and reformation, how mortifying soever
it may be.
10. And the angel of the Lord said unto
her, I will multiply thy seed exceedingly,
that it shall not be numbered for multitude.
11. And the angel of the Lord said unto
her, Behold, thou art with child, and shalt
bear a son, and shalt call his name Ishmael ;
because the Lord hath heard thy affliction
1 2. And he will be a wild man ; his hand
will be against every man, and every man's
hand against him ; and he shall dwell in the
presence of all his brethren. 1 3. And she
called the name of the Lord that spake
unto her, Thou God seest me : for she said,
Have I also here looked after him that
seeth me ? 14. Wherefore the well was
called Beer-lahairroi ; behold, it is between
Kadesh and Bered.
We may suppose that the angel having given Ha
gar that good counsel, (v. 9. ) to return to her mis
tress, she immediately promised to do so, and was
setting her face homeward; and then the angel went
on to encourage her with an assurance of the mercy
God had in store for her and her seed: for God will
meet those with mercy, that are returning to their
duty: / said, I will confess, and thou forgavest,
Ps. 32. 5.
Here is,
I. A prediction concerning her posterity, given
her for her comfort in her present distress. llotice
is taken of her condition; Behold, thou art with
child; and therefore this is not a fit place for thee to
be in. Note, It is a great comfort to women with
child to think that they are under the particular
cognizance and care of the Divine Providence.
God graciously considers that case, and suits sup
ports to it
Now, 1, The angel assures her of a safe delivery,

and that of a son, which Abram desired. This
fright and ramble of her's might have destroyed her •
hope of an 'Offspring; but God dealt not with her
according to her folly; Thou shalt bear a son: she
was saved in child-bearing, not onlj^by providence,
but by promise.
2. He names her child, which was an honour both
to her and it; call him Ishmael, God will hear; and
the reason is, because the Lord has heard; he has,
and therefore he will. Note, The experience we
have had of God's seasonable kindness to us in dis
tress, should encourage us to hope for the like help
in the like exigencies, Ps. 10. 17. He has heard
thy affliction. Note, (1.) Even there where there
is little cry of devotion, the God of pity sometimes
graciously hears the cry of affliction: tears speak as
well as prayers. This speaks comfort to the afflict
ed, that God not only sees what their afflictions are,
but hears what they say. (2.) That seasonable
succours, in the day of affliction, ought always to be
remembered with thankfulness to God. Such a
time, in?such a strait, the Lord heard the voice of
my affliction, and helped me. See Deut. 26. 7. Ps.
31. 22.
3. He promises her a numerous offspring, v. 10,
I will multiply thy seed exceedingly, Hebr. Multi
plying, I will multiply it, that is, multiply it in
every age, so as to perpetuate it. It is supposed
that the Turks at this day descend from Ishmael;
and they are a great people. This was in pursu
ance of the promise made to Abram, ch. 13, 16, 1
will make thy seed as the dust of the earth. Note,
Many that are children of godly parents, have,
for their sakes, a very large share ot outward com
mon blessings, though, like Ishmael, they are not
taken into covenant: many are multiplied that are
not sanctified.
4. He gives a character of the child she should
bear, which, however it may seem to us, perhaps
was not very disagreeable to her, v. 12, He will be a
wild man; a wild ass of a man, so the word is; rude
and bold, and fearing no man; untamed, untracta-
ble, living at large, and impatient of service and
restraint Note, The children of the bondwoman,
who are out of covenant with God, are, as they
were born, like the wild ass's colt; it is grace that
reclaims men, civilizes them, and makes them
wise, and good for something. It is foretold, (1.)
That he should live in strife, and in a state of war;
his hand against every man, that is his sin; and
every man's hand against him, that is his punish
ment. Note, Those that have turbulent spirits,
have commonly troublesome lives; they that are
provoking, vexatious, and injurious to others, must
expect to be repaid in their own coin. He that has
his hand and tongue against every man, shall have
every man's tongue and hand against him; and he
has no reason to 'complain of it. And yet, (2. ) That
he should live in safety, and hold his own against
all the world; he shall dwell in the presence of all
his brethren; though threatened and insulted by all
his neighbours, yet he shall keep his ground, and,
for Abram's sake, more than his own, shall be able
to make his part good with them: accordingly we
read, ch. 25. 18, that he died, as he lived, in the
presence of all his brethren. Note, Many that are
much exposed by their own imprudence, yet are
strangely preserved by the Divine Providence; so
much better is God to them than they deserve, who
not only forfeit their lives by sin, but hazard them.
II. Hagar's pious reflection upon this gracious
appearance of God to her, v. 13, 14. Observe in
what she said,
1. Her awful adoration of God's omniscience and
providence, with application of it to herself; she
called the name of the Lord that spake unto her
that is, thus she made confession of his name, this

GENESIS, XVII.

105

she said to his praise, Thou God seest me: this
Should be with her, his name for ever, and this his
memorial, by which she will know him and remem
ber him while she lives, Thou God seest me. Note,
(1.) The God with whom we have to do, is a seging
God, an all-seeing God. ..God is, (as the ancients
expressed it) all eye. (2.) We ought to acknow
ledge this with appHfcation .to ourselves. He that
sees all; sees me, as David, Ps. 139. 1, O God,
thou hast searched me and known me. (3.) A be
lieving regard to God, as a God that sees us, will
be of great use to us in our returns to him. It is a
proper word for a penitent: [1.] "Thou seest my
sin and folly:" I have sinned before thee, says the
prodigal; in thy sight, says David. [2.] "Thou
seest my sorrow andWfliction;" that Hagar espe
cially refers to: when we have brought ourselves
into distress by our own, folly, yet God has not for
saken us. [3.] "Thou seest the sincerity and se
riousness of my return and repentance. Thou se est
my secret mournings for sin,, and secret motions
toward thee." [4.] "Thou seest me, if in. any
instance I depart from thee," Ps. 44. 20, 21. This
thought should always restrain us from sin, and ex
cite us to doty ;\Thou God seest me.
2. Her humble admiration of God's favour to her :
"Have I here also looked after him that seeth me?
Have I here seen the back parts of him that seeth
me?" So it might be read, for the word is much the
same with that, Exod. 33. 23. She saw not face to
face, but as through a glass darkly, 1 Cor. 13. 12.
Probably, she knew not who it was that talked with
her, till he was departing, as Judges 6. 21, 22. — 13.
21; and then she looked after him, with a reflection
like that of the two disciples, Luke 24. 31, 32. Or,
Have I seen him that sees me? Note, (1.) The
communion which holy souls have with God, con
sists in their having an eye of faith toward him, as
a God that has an eye of favour toward them.
The intercourse is kept up by the eye. (2.) The
privilege of our communion with God, is to be
looked upon with wonder and admiration, consider
ing ip'hat we are, who are admitted to this favour.
"Have I? I that am so mean, I that am so vile?"
2 Sam. 7. 18. This privilege is thus to be looked
upon, considering the place where we are thus fa
voured; "here also? Not only in Abram's tent,
and at his altar, but here also, in this wilderness?
Here, where I never expected it, where I was out
of the way of my duty? Lord, how is it?" John 14.
22. Some make the answer to this question to be'
negative, and so look upon it as a penitent reflec
tion: "Have I here also, in my distress and afflic
tion, looked after God? No, I was as careless and
unmindful of him as ever I used to be; and yet he
has thus visited and regarded me:" for God often
prevents us with his favours, and is found of those
that seek him not, Isa. 65. 1.
III. The name which this gave to the place, v.
14, Beer-lahai-roi, The well of him that lives and
sees me. It is prpbable that Hagar put this name
upon it; and it was retained long after, in per-
petuam rei memoriam — a lasting memorial of this
event.' This was the place, where the God of
glory manifested the special cognizance and care he
took of a poor woman in distress. Note, 1. He
that is all-seeing, is ever-living; he lives and sees
us. 2. Those that arc graciously admitted into
communion with God, and receive seasonable com
forts from him, shouldtell others what he has done
for their souls, that they also may be encouraged to
seek him, and trust in him, 3. God's gracious ma
nifestations of himself to us are to be had in ever
lasting remembrance by us, and should never be
forgotten. 1 5. And Hagar bare Abram a son : and
Vol. I.— 0

Abram called his son's name, which Hagar
bare, Ishmael. 16. And Abram was four
score and six years old, when Hagar bare
Ishmael to Abram.
It is here taken for granted, though not expressly
recorded, that Hagar did as the angel commanded
her, returned to her mistress, and submitted her
self; and then, in the fulness of time, she brought
forth her son. Note, Those who obey divine pre
cepts, shall have the comfort of divine promises.
This was the son of the bond- woman that was born
after the flesh, Gal. 4. 23, representing the unbe
lieving Jews, v. 25. Note, 1. Many who can call
Abraham father, yet are born after the fiesh, Matt
3. 9. 2. The carnal seed in the church are sooner
brought forth than the spiritual. It is an easier
thing to persuade men to assume the form of godli
ness, than to submit to the power of godliness.
CHAP. XVII.
This chapter contains articles of agreement covenanted
and concluded upon between the great Jehovah, the Fa-
ther of mercies, on the one part, and pious Abram, the
Father of the faithful, on the other part. Abram is there
fore called the friend of God, not only because he was
the man of his council, but because he was the man of
his covenant; both these secrets were with him: mention
was made of this covenant, ch. 15. 18, but here it is par
ticularly drawn up, and put into the form of a covenant,
that Abram might have strong consolation., Here is, I.
' The circumstances of the making of this covenant, the
time and manner, v. 1, and the posture Abram was in, v.
3. II. The covenant itself. In the general scope of it,
v. 1. And afterward, in the particular instances. 1.
That he should be the father of many nations, v. 4, 6.
and, in token of that, his name was changed, v. 5. 2.
That God would be a God to him and his seed, and
would give them the land of Canaan," v. 7, 8. And the
seal of this part of the covenant was circumcision, v. 9...
14. 3. That he should have a son by Sarai, and in to
ken of that, her name was changed, v. 15, 16. This pro
mise Abram received, v. 17. And his request for Ish
mael (v. 18.) was answered, abundantly to his satisfac
tion, v. 19. . 22. III. The circumcision of Abram and
his family, according to God's appointment, v. 22..27.
1. A ND when Abram was ninety years
J\. old and nine, the Lord appeared
to Abram, and said unto him, I am the Al
mighty God ; walk before me, and be thou
perfect. 2. And I will make my covenant
between me and thee, 'and will multiply
thee exceedingly. "3. And Abram fell on
his face : and God talked with him, saying.
Here is,
. I. The time when God toade Abram this gra
cious visit; when he was 99 years old, full 13 years
after the birth of Ishmael. 1, So long, it should
seem, God's extraordinary appearances to Abram
were intermitted; and all the communion he had
with God, was only in the usual way of ordinances
and providences. Note, There are some special
comforts which are not the daily bread, no not of
the best saints, but they are favoured with them
now and then. On this side heaven, they have con
venient food, but not ^continual feast. 2. So long
the promise of Isaac was deferred. (1.) Perhaps
to correct Abram's over-hasty marrying of Hagar.
Note, The comforts we sinfully anticipate, are
justly delayed. (2.) That Abram and Sarai being
so far stricken in age, God's power, in this matter,
might be the more magnified, and their faith the
more tried. See Deut 32. 36. John 11. 6, 15. (3.,
That a child so long waited for, might be an Isaac,
a son indeed, Isa. 54. 1.
II. The way in which God made this covenant
with him; The Lord appeared to Abram, in the

106

GENESIS, XVII.

Shechinah, some visible display of God's immediate
glorious p\esence with him. Note, God first makes
himself known to us, and gives us a sight of him by
faith, and then takes us into his covenant
III. The posture Abram put himself into upon
this occasion. He fell on his face while God talked
with him, v. \*. Either, 1. As one overcome by the
brightness of tne divine glory, and unable to bear
the sight of it, though he had seen it several times
before: Daniel and John did likewise, though they
were also acquainted with the visions of the Al
mighty, Dan. 8. 17.— 10. 9, 15. Rev. 1. 17. Or,
2. As one ashamed of himself, and blushing to think
of the honours dono to one so unworthy : he looks
upon himself with humility, and upon God with re
verence, and, in token of both, falls on his face,
putting himself into a posture of adoration. Note,
(1.) God graciously condescends to talk with those
whom he takes into his covenant and communion
with himself. He talks with them by his word,
Prov. 6.- 22. He talks with them by his Spirit,
John 14. 26. This, honour have all his saints. (2. )
Those that are admitted into fellowship with God,
are, and must be, very humble and very reverent
in their approaches to him. If we say we have fel
lowship with him, and the familiarity breeds con
tempt, we deceive ourselves. (3.) Those that
would receive comfort from God, must set them
selves to give glory to God, and to worship at his
footstool. IV. The general scope and summary of the cove
nant, laid down as the foundation on which all the
rest was built; it is no other than the covenant of
grace, still made with all believers in Jesus Christ,
v . 1. Observe here,
1. What we may expect to find God to us ; lam
the Almighty God; by this name he chose to make
himself known to Abram rather than by his name
Jehovah, Exod. 6. 3. He used it to Jacob, ch. 35 .
11. They called him by this name, ch. 28. 3. — 43.
14. — 48. 3; It is the name of God that is mostly
used throughout the book of Job, at least thirty
times in the discourses of that book. After Moses,
Jehovah is more frequently used, and this very
rarely; I am El-shaddai; it bespeaks the almighty
power of God, either, (1.) As an avenger, from
r\yi> he laid waste, so some; and they think God
took this title from the destruction of the old world.
' This is countenanced by Isa. 13. 6, and Joel 1. 15.
Or, (2.) As a benefactor, is> for -iipn who, and 'i
sufficient. He is a God, that is enough ; or, as our
old English translation reads it here verv signifi
cantly, I am God all-sufficient. Note, The God
with whom we have to do, isa God that is enough.
[1.] He is enough in himself ; he is self-sufficient;
he has every thing, and he needs not any thing.
[2. ] He is enough to us, if we be in covenant with
him: we have all in him, and we have enough in
him; enough to satisfy our most enlarged desires?
enough to supply the defect of every thing else, and
to secure to us a happiness for our immortal souls :
see Ps. 16. 5, 6.-73. 25.
2. What God requires that we be to him; the
covenant is mutual, Walk before me, and be thou
perfect, that is, upright and sincere; for herein the
covenant of grace is well-ordered, that sincerity is
our gospel perfection. Observe, (1.) That to be
religious, is to walk before God in our integrity; it
is to set God always before us, and to think, and
speak, and act, in every thing, as those that are
always under his eye. It is to have a constant re
gard to his word as our rule, and to his glory as our
end, in all our actions, and to be continually in his
fear. It is to be inward with him, in all the duties
of religious worship, for in them particularly we
walk before God, 1 Sam. 2. 30, and to be entire for
him, in all holy conversation, I know no religion

but sincerity. (2.) That upright walking with
God, is the condition of our interest in his all-suffi
ciency. If we neglect him, or dissemble with him,
we forfeit the benefit and comfort of our relation to
him. (3.) A continual regard to God's all-suffi
ciency, will have a great influence upon our upright
walking with him.
4. As for me, behold, my covenant is with
thee, and thou 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 1 will make
thee exceeding fruitful, and I will make
nations of thee, and kings shall come out of
thee. The promise here is introduced with solemnity:
"As for me," says the great God, " behold, behold
and admire it, behold and be assured' of it, my co
venant is with thee;" as before, v. 2, I will make
my covenant. Note, The covenant of grace is a
covenant of God's own making; this he glories in,
(as for me,) and so may we. Now here,
I. It is promised to Abram, that he should be a
father of many nations: that is, 1. That his seed
after the flesh, should be very numerous, both in
Isaac and Ishmael, and in the sons of Keturah;
something extraordinary is doubtless included in
this promise, and we may suppose that the event
answered to it, and that there have been, and are,
more of the children of men descended from. Abra
ham, than from any one man at an equal distance
with him from Noah, the common root. 2. That
all believers, in every age, should be looked upon
as his spiritual seed, and that he should be called,
not only the friend of God, but the father of the
faithful. In this sense, the Apostle directs us to
understand this promise, Rom. 4. 16, 17.- He is
the father of those in every nation, that by faith en
ter into covenant with God, and (as the Jewish
writers express it) are gathered under the wings of
the divine Majesty.
II. In token of this, his name was changed from
Abram, a high father, to Abraham, the father of a
multitude. This was, 1. To put an honour upon
him: it is spoken of as the glory of the church, that
she shall be called by a new name, which the mouth
of the Lord shall name, Isa. 62. 2. Princes digni
fied their favourites, by conferring new titles upon
them; thus was Abraham dignified by him tharfs
indeed the Fountain of honour: all believers have a
new name, Rev. 2. 17. Some think it added to the
honour of Abraham's new name, that a letter of the
name Jehovah was inserted into it, as it was a dis
grace to Jeconiah to have the first syllable «f his
name cut off, because it was the same with the first
syllable of that sacred name, Jer. 22. 28. Believers
are named from Christ, Eph. 3. 15. 2. To encou
rage and confirm the faith of Abraham; while he
was childless, perhaps even his own name was
sometimes an occasion of grief to him : why should
he be called a high father, who was not a father at
all? But now that God had promised him a nume
rous, issue, and had given him a name which signi
fied so much, that name was his joy. Note, God
calls things that are not, as though they were. It is
the apostle's observation upon this very thing, Rom.
4. 17; he called Abraham the father of a multitude,
because he should prove to be so in due time, though
as yet he had but one child.
7. And 1 will establish my covenant be
tween me and thee, and thy seed after thee,

GENESIS, XVIL

107

I

in their generations, for an everlasting cove
nant, to be a God unto thee, and to thy
seed after thee. 8. And 1 will give unto
thee, and to thy seed after thee, the land
wherein thou art a stranger, all the land of
Canaan,, for an everlasting possession ; and
I will be fheir God. 9. And God said unto
Abraham, Thou shalt keep my covenant
therefore, thou, and thy seed after thee, in
their generations. 1 0. This is my covenant,
which ye^shall keep, between me and you,
and thy seed after thee ; 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 cove
nant betwixt me and you. 1 ?. And he that
is eight days old, shalVbe circumcised among
ou, every man-child in your generations,
ie that is born in the house, or bought with
money of any stranger, which is not of thy
seed. 13. He that is born in thy house,
and he that is bought with thy money, must
needs be circumcised : and my covenant
shall be in your flesh for an everlasting co
venant. 14. And the uncircumcised man-
childs whose flesh of his fore-skin is not cir
cumcised, that soul shall be cut off from his
people ; he hath broken my covenant.
Here is,
1. The continuance of the covenant; intimated in
three things. 1. It is established; not to be altered
or revoked: it is fixed, it is ratified, -it is made as
firm as the divine power and truth can make it. 2.
It is entailed; it is a covenant, not with Abraham
only, (then it would die with him,) but with his
seed <af ter him, not only his seed after the flesh, but
his spiritual seed. 3. It is everlasting in the evan
gelical sense and meaning of it. The covenant of
grace is everlasting; it is from everlasting in the
counsels of it, and to everlasting in the consequences
of it; and the external administration of it is trans
mitted with the seal of it to the seed of believers,
and the internal administration of it by the Spirit,
to Christ's seed in every age.
II. The contents of the covenant; it is a covenant
of promises, exceeding great and precious promises.
Here are two, which, indeed, are all sufficient. 1.
That God would be their God, v. 7, 8. All the
privileges of the covenant, all its joys, and all its
hopes, are summed up in this: a man needs desire
no more than this, to make him happy. What God
is himself, that he will be to his people; his wisdom
their's, to guide and counsel them; his power
their's, to protect and support them; his goodness
their's, to supply and comfort them. What faith
ful worshippers can expect from the God they
serve, believers shall find in God as their's. This
is enough, yet not all. % That Canaan should be
their everlasting possession, v. 8. God had before
promised this land to Abraham, and his seed, ch.
15. 18* But here, where it is promised for an ever
lasting possession, surely it must be looked upon as
a type of heaven's happiness, that everlasting rest
which remains for the people of God, Heb. 4. 9.
This is that better country to which Abraham had
an eye, and the grant of which was that which an
swered to the vast extent and compass of that pro
mise, that God would be to them a God; so that if
God had not prepared and designed this, he would

have been ashamed to be called their God, Heb.
11. 16. As the land of Canaan was secured to
the seed of Abraham, according to the flesh, so
heaven is secured to all his spiritual, seed, by a co
venant, and for a possession, truly everlasting.
The offer of this eternal life is made in the word,
and confirmed by the sacraments, to all that are
under the external administration of the covenant ;
and the earnest of it is given to all believers, Eph.
1.' 14. Canaan is here said to be the land wherein
Abraham was a stranger; and heaven is a land to
which we are strangers, for it does not yet appear
what we shall be.
III. The token of the covenant, and that is cir
cumcision, for the sake of which the covenant is
itself called the covenant of circumcision, Acts 7.
8. It is here said to be the covenant which Abra
ham and his seed must keep, as a copy or counter
part, v . 9, 10. It is called a sign and seal, Rom. 4.
11, for it was, 1. A confirmation to Abraham and
his seed, of those promises which were God's part
of the covenant, assuring them that they should be
fulfilled; that in due time Canaan should be their's:
and the continuance of this ordinance, after Canaan
was their's, intimates that that promise looked fur
ther, to another Canaan, which they must still be
in expectation of: see Heb. 4, 8. 2. An obligation
upon Abraham and his seed, to that duty which
was their part of the covenant; not only to the duty
of accepting, the covenant and consenting to it, and
the putting away of the corruption of the flesh,
(which were more immediately and primarily sig
nified by circumcision,) but, in general, to the ob
servation of all God's commands, as they should at
any time hereafter be intimated and made known
to them ; for circumcision made men debtors to do
the whole law, Gal. 5. 3. They who will have God
to be to them a God, must consent and resolve to be
to him a people;
Now, (1.) Circumcision was a bloody ordinance;
for all things by the law were purged with blood,
Heb. 9. 22. See Exod. 24. 8. But the blood of
Christ being shed, all bloody ordinances are now
abolished; circumcision therefore gives way to bap
tism. (2.) It was peculiar to the males; though
the women also were included in the covenant, for
the man is the head of the woman. In our king
dom, the oath of allegiance is required only from
men: some think that the blood of the males pnly
was shed in circumcision, because respect was had
in it to Jesus Christ; and his blood. (3.) It was
the flesh of the fore-skin that was to be cut off, be
cause it is by ordinary generation that sin is propa
gated, and with an eye to the Promised Seed, who
was to come from the loins of Abraham. Christ
having not yet offered himself for us, God would
have man to enter into covenant by the offering of
some part of his own body, and no part could be
better spared. It is a secret part of the body: for
the true circumcision is that of the heart: this ho
nour God put upon an uncomely part, 1 Cor. 12.
23, 24. (4.) The ordinance was to be administered
to children when they were eight days old, and not
sooner: that they might gather some strength to be
able to undergo the pain of it, and that at least one
sabbath might pass over them. ¦ (5.) The children
of the stranger, of whom the master of the family
was the true domestic owner, were to be circum
cised, v. 12, 13, which looked favourably upon the
gentiles,, who should, in due time, be brought into
the family of Abraham by faith: see Gal. '3. 14.
(6.) The, religious observance of this institution was
required, under a very severe penalty, v. 14. The
contempt of circumcision was a contempt of the co
venant; if the parents did not circumcise their chil
dren, it was at their peril, as in the case of Moses,
Exod. 4. 24, 25. With respect to those that were

108

GENESIS, XV11.

not circumcised in their infancy, if, when they
grew up, they did not themselves come under this
ordinance, God would surely reckon with them. If
they cut not off the flesh of their fore-skin, God
would cut them off from their people. It is a dan
gerous thing to make light of divine institutions, and
to live in the neglect of them.
15. And God said unto Abraham, As for
Sarai thy wife, thou shalt not call her name
Sarai, but Sarah shall her name be. 16.
And I will bless her, and give thee a son
also of her : yea, I will bless her, and she
shall be a mother of nations ; kings of peo
ple shall be of her. 17. Then Abraham
fell upon his face, and laughed, and said in
his heart, Shall a child be born unto him
that is an hundred years old? And shall Sa
rah, that is ninety years old, bear ? 18. And
Abraham said unto God, O that Ishmael
might live before thee ! 19. And God said,
Sarah thy wife shall bear thee a son indeed ;
and thou shalt call his name Isaac : and I
will establish my covenant with him for an
everlasting covenant, and with his seed
after him. 20. 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, which Sarah shall bear unto thee at
this set time in the next year. 22. And he
left off talking with him, and God went up
from Abraham.
Here is,
I. The promise made to Abram of a son by Sarai,
that son in whom the promise, made to him, should
be fulfilled, that he should be the father of many
nations; for she alsoshall be a mother of nations, and
kings of people shall be of her; v. 16. Note, 1. God
reveals the purposes of his good-will to his people
by degrees. God had told Abraham, long before,
that he should have a son by Sarai. 2. The bless
ing of the Lord makes fruitful, and adds no sorrow
with it, no such sorrow as was in Hagar's' case. " I
will bless her with the blessing of fruitfulness, and
then thou shait have a son of her." 3. Civil go
vernment and order are a great blessing to the
church. It is promised, not only that people, but
kings of people, should be of her; not a headfoss
rout, but a well-modelled, well-governed society.
II. The ratification of this promise was the change
of Sarai's name into Sarah, v. 15, the same letter
added to her name that was to Abraham's, and for
the same reasons. Sarai signifies my princess, as
if her honour were confined to one family only; iSiz-
rah signifies a princess, namely of multitudes; or,
signifying that from her should come the Mes
siah, the Prince, even the Prince of the kings of
the earth.
III. Abraham's joyful, thankful entertainment of
this gracious promise, v. 17. Upon this occasion,
he expressed, 1. Great humility; he fell on his face.
Note, The more honours and favours God confers
upon us, the lower we should be in our own eyes,
and the more reverent and submissive before God.
2. Great joy; he laughed, it was a laughter of de
light, not of distrust. Note, Even the promises of
a holy God, as well as his performances, are the

joys of holy souls; there is the joy of faith, as well
as the joy of fruition. Now it was that Abraham
rejoiced to see Christ's day; now he saw it, and was
glad, John 8. 56, for as he saw heaven in the promise
of Canaan, so he saw Christ in the promise of Isaac.
3. Great admiration; Shall a child Je born to him
that is an 100 years old? He does not here speak of it
as at all doubtful, (for we are sure that he stagger
ed not at the promise, Rom. 4. 20.) but as very won
derful, and that which could not be effected but by
the almighty power of God, and as very kind,' and
a favour which was the more affecting and obliging
for this, that it was extremely surprising, Ps. 126.
1,2. IV. Abraham's prayer for Ishmael, v. 18, O that
Ishmael might live before thee! This he speaks,
not as desiring that Ishmael might be preferred be
fore the son he should have by Sarah; but, dread
ing lest he should be abandoned and forsaken of
God, he puts up this petition on his behalf. Now
that God is talking with him, he thinks he has a
very fair opportunity to speak a good word for Ish
mael, and he will not let it slip. Note, 1. Though
we ought not to prescribe to God, yet he gives us
leave, in prayer, to be humbly free with him, and
particular in making known our requests, Phil. 4. 6.
Whatever is the matter of our care and fear, should
be spread before God in prayer. 2. It is the duty
of parents to pray for their children, for all their
children, as Job, who offered burnt-offerings, ac
cording to the number of them all, Job 1. 5. Abra
ham would not have it thought, when God promised
him a son by Sarah, which he so much desired,
that then his son by Hagar was forgotten; no, still
he bears him upon his heart, and shows a concern
for him. The prospect of further favours must not
make us unmindful of former favours. 3. The great
thing we. should desire of God for our children, is,
that they may live before him, that is, that they
may be kept in covenant with him, and may have
grace to walk before him in their uprightness; spi
ritual blessings are the best blessings, and which we
should be most earnest with God for, both for our
selves, and others. Those live well, that live be
fore God.
V. God's answer to his prayer; and it is an an
swer of peace; Abraham could not say that he
sought God's face in vain.
1. Common blessings are secured to Ishmael, v.
20, As for Ishmael, whom thou art in so much
care about, I have heard thee; he shall find favour
for thy sake; I have blessed him, that is, I have
many blessings in store for him. (1. ) His posterity
shall be numerous; I will multiply him exceedingly,
more than his neighbours: this is the fruit of the
blessing, as that, ch. 1. 28. (2.) They shall be con
siderable; twelve princes shall he beget: we may
charitably hope that spiritual blessings also were
bestowed upon him, though the visible church was
not brought out of his loins, and the covenant was
not lodged in his family. Note, Great plenty of
outward good things is often given to those children
of godly parents, who are born after the flesh, for
their parents' sake.
2. Ccromawr-blessings are reserved for Isaac, and
appropriated to him, v. 19, 21. If Abraham, in
his prayer for Ishmael, meant that he would have
the coyenant made with him, and the. Promised
Seed to come from him; then, God did not answer
him in the letter, but in that sense which was equi
valent, nay, which was every way better. (1.) God
repeats to him the promise of a son by Sarah; she
shall bear thee a son indeed. Note, [1.] Even true
believers need to have God's promises doubled and
repeated to them, that they may have strong con
solation, Heb. 6. 18. [2.] Children of the promise
are children indeed. (2.) He names that child,

GENESIS, XVIII.

109

calls him Isaac, Laughter; because Abraham re
joiced in spirit, when this son was promised him.
Note, If God's promises be our joyj. his mercies pro
mised shall in due time be our exceeding joy. Christ
will be Laughter to them that look" for. him; they
that now rejoice in hope, shall shortly rejoice in
having that which they hope for: this is laughter
that is not'mad. (3.) He entails the covenant upon
that^child; / will establish my covenant with him.
Note, God takes whom he pleases into covenant
vith himself, according to the good pleasure of his
will: see Rom. 9. 8, 18. Thus was the covenant
settled between God and Abraham, with its seve
ral limitations and remainders, and then the cove
nant ended; God left off talking with him, and the
vision disappeared, God went up from Abraham.
Note, Our communion with God here is broken
and interrupted; in heaven it will be a continual and
everlasting feast.
23. And Abraham took Ishmael his son,
and all that were born in his house, and all
that were bought with his money, 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 Abraham circum-'
cised, and Ishmael his son. 27. And all
the men of hia house, born in the house,
and bought with money of the stranger, were
circumcised with him.
We have here Abraham's obedience to the law
of circumcision; he himself, and all his family, were
circumcised; so receiving the token of the covenant,
and.distinguishing themselves from other families
that" had no part nor lot in the matter. 1. It was
an implicit obedience; he did as God said unto him,
and did not ask why or wherefore. God's will was
not only a law to him, but a reason; he did it, be
cause God bid him. 2. It was a speedy obedience;
in the self-same day, v. 23, 26. ' Sincere obedience
is not dilatory, Ps. 119. 60. While the command
is yet sounding in our ears, and the sense of duty is
fresh, it is good to apply ourselves to it immediately,
lest we deceive ourselves by putting it off to a more
convenient season. 3. It was an universal obedi
ence; he did not circumcise his family, and excuse
himself, but set them an example; nor did he take
the comfort of the seal of the covenant to himself
only, but desired that all might share with him in
it: this is a good example to masters of families;
they and their houses must serve the Lord. Though
God's covenant was not established with Ishmael,
yet he was circumcised; for children of believing
parents, as such, have a right to the privileges of
the visible church, and the seals of the covenant,
whatever they.may prove afterward; Ishmael is
blessed, and therefore circumcised. 4. Abraham
did this, though much might be objected against it:
though circumcision was painful, though to grown
men it was shameful; though, while they were sore
and unfit for action, their enemies might take ad
vantage against them, as Simeon and Levi did
against the Shechemites; though Abraham was 99
years old, and had been justified and accepted of
God long since; though so strange a thing done reli
giously, might be turned to his reproach by the Ca-
caanite and the Perizzite that dwelt then in the

land; yet God's command was sufficient to answer
these, and a thousand such objections; what God
requires, we must do, not conferring withfiesh and
blood.
CHAP. XVIII.
We have an account in this chapter of another interview
between God and Abraham, probably, within a few days
after the former, as a reward of his cheerful obedience
to the law of circumcision. Here is, I. The kind visit,
which God made him, and the kind entertainment which
he gave to that visit, v. 1 . . 8. II. The matters dis
coursed of between them. 1. The purposes of God's love
concerning Sarah, v. 9. . 15. 2. The purposes of God's
wrath concerning Sodom.. (1.) The discovery God made
to Abraham of his design to destroy Sodom, v. 16. .22.
(2.) The intercession Abraham made for Sodom, v.
28. . 33.
1. A ND the Lord appeared unto him in
f\. the plains of Mamre : and he sat in
the tent-door in the heat of the day ; 2. And
he lift up his eyes and looked, and, lo, three
men stood by him : and when he saw them,
he ran to meet them from the tent-door,
and bowed himself toward the ground, 3.
And said, My Lord, if now 1 have found
favour in thy sight, pass not away, I pray
thee, from thy servant : 4. Let a little wa
ter, 1 pray you, be fetched, and wash your
feet, and rest yourselves under the tree : 5.
And I will fetch a morsel of bread, and
comfort ye your hearts ; after that, ye shall
pass on : for therefore are ye come to your
servant. And they said, So do, as thou
hast said. 6. And Abraham hastened into
the tent unto Sarah, and said, Make ready
quickly three measures of fine meal, knead
it, and make cakes upon the hearth. 7.
And Abraham ran unto the herd, and fetch
ed a calf tender and good, and gave it unto
a young man ; and he hasted to dress it.
8. And he took butter, and milk, and the
calf which he had dressed, and set it before
them ; and he stood by them under the tree,
and they did eat.
This appearance of God to Abraham seems to
have had in it more of feedom and familiarity, and
less of grandeur and majesty, than those we have
hitherto read of; and therefore more resembles that
great visit, which, in the fulness of time, the Son of
God was to make to the world; when the Word
would be made flesh, and appear as one of us. Ob
serve here,
I. How Abraham expected, strangers, and how
richly his expectations were answered, v. 1, He sat
in the tent-door, in the heat of the day ; not so much
to repose or divert himself, as to seek an opportuni
ty of doing good, by giving entertainment to stran
gers and travellers, there being perhaps no inns to
accommodate them. Note, 1. We are likely to
have the most comfort of those good works that we
are most free and forward to. 2. God graciously
visits those in whom he has first raised the expecta
tion of him, and manifests himself to those that wait
for him. When Abraham was thus sitting, he saw
three men coming toward him. These three men
were three spiritual heavenly beings, now assuming
human bodies, that they might be visible to Abra
ham, and conversable with him. Some think that
they were all created angels, others, that one ot

110

GENESIS, XVHI.

them was the Son of God, the Angel of the cove
nant, whom Abraham distinguished from the rest,
v. 3, and who is called Jehovah, v. 13. The apos
tle improves this, for the encouragement of hospi
tality, Heb. 13. 2. Those that have been forward
to entertain strangers, have entertained angels, to
their unspeakable honour and satisfaction. Where,
upon a prudent and impartial judgment, we see no
cause to suspect ill, charity teaches us to hope well,
and to show kindness accordingly ; it is better to feed
five drones, or wasps, than to starve one bee.
II. How Abraham entertained those strangers,
and how kindly his entertainment was accepted.
The Holy Ghost takes particular notice of the very
free and affectionate welcome which Abraham gave
to the strangers. 1. He was complaisant and re
spectful to them; forgetting his age, he ran to meet
them in the most obliging manner, and bowed him
self toward the ground, though as yet he knew no
thing of them, but that they appeared graceful re
spectable men. Note, Religion does not destroy,
but improves good manners, and teaches us to hon
our all men. Decent civility is a great ornament to
piety. 2. He was very earnest and importunate for
their stay, and took it as a great favour, v. 3, 4.
Note, (1. ) It becomes those whom God has blessed
with plenty, to be liberal and open hearted in their
entertainments, according to their ability, and (not
to compliment, but cordially) to bid their friends
welcome: we should take a pleasure in showing
kindness to any; for both God and man love a cheer
ful giver. Who would eat the bread of him that has
an evil eye? Prov. 23. 6, 7. (2.) Those that would
have communion with God, must earnestly desire
it, and pray for it. God is a Guest worth entreating.
3. His entertainment, though it was very free, yet
was plain and homely, and there was nothing in it
of the gaiety and niceness of these times. His di
ning-room was an harbour under a tree; no rich
table-linen, no side-board set with plate; his feast
was a joint or two of veal, and some cakes baked on
the hearth, and both hastily dressed up; here were
no dainties, no varieties, no forced-meats, no sweet
meats, but good plain wholesome food, though Abra
ham was very rich, and his guests very honourable.
Note, We ought not to be curious in our diet: let
us be thankful for food convenient, though it be
homely and common; and not be desirous of dainties,
for they are deceitful meat to those that love them
and set their hearts upon them. 4. He and his wife
were both of them very attentive, and busy, in ac
commodating their guests with the best they had,
Sarih herself is cook and baker; Abraham runs to
fetih the calf, brings out the milk and butter, and
thinks it not below him to wait at table, that he
might show how heartily welcome his guests were.
Note, (1.) Those that have real merit, need not
take state upon them. (2.) Hearty friendship will
stoop to anything but sin, Christ himself has taught
us to wash one another's feet, in humble love. They
that thus abase themselves, shall be exalted. Here
Abraham's faith showed itself in good works; and
so must our's, else it is dead, Jam. 2. 21, 26. The
father of the faithful was famous for charity, and
generosity, and good house-keeping; and we must
learn of him to do good, and communicate. Job did
not eat his morsel alone, Job 31. 17.
9. And they said unto him, Where is Sa
rah thy wife ? And he said. Behold, in the
tent. 10. And he said, I will certainly re
turn unto thee according to the time of life ;
and, lo, Sarah thy wife shall have a son.
And Sarah heard it in the tent-door, which
was behind him. 11. Now Abraham and

Sarah were, old and well-stricken in age ; and
it ceased to be with Sarah after the manner
of women. 12. Therefore Sarah laughed
within herself, saying, after I am waxed old
shall 1 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 Lord ? 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, say
ing, I laughed not ; for she was afraid. And
he said, Nay ; but thou didst laugh.
These heavenly guests, (being sent to conhnn the
promise lately made to Abraham, that he should
have a son by Sarah,) while they are receiving
Abraham's kind entertainment, thus return his
kindness: he receives angels, and has angels' reward;
a gracious message from Heaven, Matt 10. 41.
I. Care is taken that Sarah should be within hear
ing. She must conceive by faith, and therefore the
promise must be made to her, Heb. 11. 11. It was
the modest usage of that time, that the women did
not sit at meat with men, at least, not with strangers,
but confined themselves to their own apartments;
therefore Sarah is here out of sight; but she must
not be out of hearing. The angels inquire, v. 9,
'Where is Sarah thy wife ? By naming her, they
gave intimation enough to Abraham that though they
seemed strangers, yet they very well knew him and
his family; by inquiring after her, they showed a
friendly kind concern for the family and relations of
one whom they found respectful to them. It is a
piece of common civility, which ought to proceed
from a principle of christian love, and then it is
sanctified. And by speaking of her, (she over-hear
ing it,) they drew her to listen to what was further
to be said. Where is Sarah thy wife ? say the angels;
Behold, in the tent, said Abraham. Where should
she be else ? There she is in her place, as she used
to be, and is now within call. Note, 1. The daugh
ters of Sarah must learn of her, to be chaste keepers
at home, Titus 2. 5. There is nothing got by gad
ding. 2. Those are most likely to receive comfort
from God and his promises, that are in their place,
and in the way of their duty, Luke 2. 8.
II. The promise is then renewed and ratified,
that she should have a son, v. 10, " I will certain
ly return unto thee, and visit thee next time, with
the performance, as now I do, with the promise."
God willTetum to those that bid him welcome, that
entertain his visits: " I will return thy kindness, Sa
rah thy wife shall have a son ;" it is repeated again,
v . 14. Thus the promises of the Messiah were often
repeated in the Old Testament, for the strengthen
ing of the faith of God's people. We are slow of
heart to believe, and therefore have need of line
upon line to the same purport. This is that word of
promise which the apostle quotes, Rom. 9. 9, as
that, by the virtue of which Isaac was born. Note,
1. The same blessings which others have from com
mon providence, believers have from the promise,
which makes them very sweet.and very sure. 2. The
spiritual seed of Abraham owe their life, and joy,
and hope, and all, to the promise. They are born
by the word of God, 1 Pet. 1. 23.
III. Sarah thinks this too good news to be true,
and therefore cannot as yet find in her heart to be
lieve it, v. 12, Sarah laughed within herself. It
was not a pleasing laughter of faith, like Abraham's,
ch. 17. 17, but it was a laughter of doubting and

GENESIS, XVIII.

Ill

mi >trust Note, The same thing may be done
from very different principles, which God only can
judge of, who knows the heart. The great objec
tion which Sarah could not get over, was her «age.
" / am waxed old, and past child-bearing in the
course of nature; especially having been hitherto
barren; and (which magnifies the difficulty) My
lord is old also." Observe here, 1. Sarah calls
Abraham her lord; it was the only good word in
this saying, and the Holy Ghost takes notice of it
toher honour, and recommends it to the imitation of
all christain wives, 1 Pet 3. 6, Sarah obeyed Abra
ham, calling him lord, in token of respect and sub
jection. Thus must the wife reverence her hus
band, Eph. 5. 33. And thus must we be apt to take
notice of what is spoken decently and well, to the
honour of them that speak it, though it may be mix
ed with that which is amiss, over which we should
cast a mantle of love. 2. Human improbability of
ten sets up in contradiction to the divine promise.
The objections of sense are very apt to stumble and
puzzle the weak faith even of true believers. It is
hard to cleave to the First Cause, when second
causes frown. 3. Even there where is true faith, yet
there are often sore conflicts with unbelief; Sarah
could say, Lord, I believe, (Heb. 11. 11.) and yet
must say, Lord, help my unbelief
IV. The angel reproves the indecent expressions
of her distrust v. 33, 14. Observe, 1. Though Sa
rah was most kindly and generously entertaining
these angels, yet, when she did amiss, they reprov
ed her for it, as Christ reproved Martha in her own
house, Luke 10. 40, 41. If our friends be kind to
us, we must not therefore be so unkind to them as
to suffer sin upon them. 2. God gave this reproof
to Sarah by Abraham her husband; to him he said,
Why did Sarah laugh? Perhaps, he had not told
her of the promise that had been given him some
time before to this purport; if he had communicated
it to her with its ratifications, she would hardly
haveheen so surprised at it now. Or, Abraham was
told of it, that he might tell her of it; mutual reproof,
when there is occasion for it, is one of the duties
of that relation. 3: The reproof itself is plain, and
backed with a good reason. Wherefore did Sarah
laugh? Note, (1.) It Is good to inquire into the rea
son of our laughter, that it may not be the laughter
of a fool, Eccl. 7. 6. ¦" Wherefore did I laugh?"
(2. ) Our unbelief and distrust are a great offence to
the God of heaven. He justly takes it ill, to have
the objections of sense set up in contradiction to his
promise, as Luke 1. 18. Here is a question asked,
which is enough to answer all the cavils of flesh
and blood; Is any thing, too hard for the Lord?
Heb. too wonderful, that is, [1.] Is anything so
secret as to escape his cognizance? No, not Sarah's
laughing, though it was only within herself. Or,
[2.] Is any thing so difficult as to exceed his pow
er? No, not the giving of a child to Sarah in her
old age.
V. Sarah foolishly endeavours to conceal her fault,
v. 15, She denied, saying, I did not laugh; think
ing nobody could disprove her: she told this lie, be
cause she was afraid; but it was in vain to attempt
concealing it from an all-seeing eye; she was told, to
her shame, Thou didst laugh. Now, 1. There
seems to be in Sarah a retraction of her distrust
ifow that she perceived, by laying circumstances
together, that it was a divine promise which had
been made concerning her, she renounces all doubt
ing distrustful thoughts about it But, 2. There was
withal a sinful attempt to cover a sin with a lie. It
i§ a shame to do amiss, but a greater shame to deny
it; for thereby we add iniquity to our iniquity. Fear
of a rebuke often betrays us into this snare. See Isa.
57. 11, Whom hdst-thou feared, that thou hast lied?.
But we deceive ourselves, if we think to impose up

on God; he can and will, bring truth to light, to our
shame. He that covers his sin, cannot prosper; for
the day is coming, which will discover it,
16. And the men rose up from thence,
and looked toward Sodom : and Abraham
went with them to bring them on the
way. 17. And the Lord said, Shall I
hide from Abraham that thing which I do ;
1 8. Seeing that Abraham shall surely be
come a great and mighty nation, and all the
nations of the earth shall be blessed in him?
1 9. For I know him, that he will command
his children and his household after him,
and they shall keep the way of the Lord, to
do justice and judgment ; that the Lord
may bring upon Abraham that which he
hath spoken of him. 20. And the Lord
said, Because the cry of Sodom and Gomor
rah is great, and because their sin is very
grievous ; 21. I will go down now, and see
whether they have done altogether according
to the cry of it, which is to come unto, me ;
and if not, I will know. 22. And the men
turned their faces from thence, and went to
ward Sodom: but Abraham stood yet be
fore the Lord.
The messengers from heaven had now despatched
one part of their business,! which was an errand of
grace to Abraham and Sarah, and which they de
livered first; but now they have before them work of
another nature: Sodom is to be destroyed, and they
must do it, . ch. 19. 13. Note, As with the Lord
there is mercy, so he is the God to whom vengeance
belongs. Pursuant to their commission, we here
find, 1. That they looked toward Sodom, v. 16, they
set their faces against it in wrath: as God is said to
look unto the host of the Egyptians, Exod. 14. 24.
Note, Though God has long seemed to connive at
sinners, from which they have inferred that the
Lord does not see, does not regard; yet, when the
day of his wrath comes, he will look towards them.
2. That they went toward Sodom, v. 22, and accor
dingly, we find two of them at Sodom, ch. 19. 1.
Whether the third was the Lorb, before whom
Abraham yet stood, and to whom he drew near, v.
23, as most think, or whether the third left them be
fore they came to. Sodom, and the Lord before
whom Abraham stood, was the Shechinah, or that
appearance of the Divine Glory which Abraham
had formerly seen and conversed, with, is uncertain.
However, we have here, (1. ) The honour Abraham
did to his guests; he went with them to bring them
on the way, as one that was loath to part with such
good company, and was desirous to pay his utmost
respects to them. This is a piece of civility, proper
to be showed to our friends; but it must be done as
the apostle directs, (3 John 6.) after a godly sort.
(2.) The honour they did to him; for those that hon
our God, he will honour; God communicated to
Abraham his purpose to destroy Sodom, and not on
ly so, but entered into a free conference with him
about it Having taken him, more closely than be
fore, into covenant with himself, ch. 17, he here
admits him into more intimate communion with him
self than ever, as the man of his counsel. Observe
here, I. God's friendly thoughts concerning Abraham,
(v. 17. .19.) where we have his resolution to make
known to Abraham his purpose concerning Sodom,

112

GENESIS, XV111.

with the reasons of it. If Abraham had not
brought them on their way, perhaps he had not
been thus favoured; but he that loves to walk with
wise men, shall be wise, Prov. 13. 20. See how
God is pleased to argue with himself; Shall I hide
from Abraham (or, as some read it, Am I conceal
ing from Abraham) that thingwhich I do? " Can
I go about such a thing, and not tell Abraham?"
Thus does God, in his counsels, express himself,
after the manner of men, with deliberation. But
why must Abraham be of the cabinet council? The
Jews suggest that because God had granted the land
of Canaan to Abraham and his seed, therefore he
would not destroy those cities which were a part of
that land, without his knowledge and consent. But
God here gives two other reasons.
1. Abraham must know, for he is a friend and a
favourite, and one that God has a particular kind
ness for, and great things in store for. He is to be
come a great nation; and not only so, but in the
Messiah which is to come from his loins, All nations
of the earth shall be blessed. Note, The secret of
the Lord is with them that fear him, Ps. 25. 14.
Prov. 3. 32. Those that by faith live a life of Com
munion with God, cannot but know more of his
mind than other people, though not with a pro
phetical, yet with a prudential, practical, know
ledge. They have a better insight than others into
what is present, (Hos. 14. 9. Ps, 107. 43.) "and a
betterforesight of what is to come, at least, so much
as suffices for their conduct and for their comfort.
2. Abraham must know, for he will teach his
household, v. 19, I know Abraham very well, that
he will command his children and his household after
him. Consider this, (1. ) As a very bright part of Abra
ham's character and example. He not only pray
ed with his family, but he taught them as a man of
knowledge, nay, he commanded them as a man in
authority, and was prophet and king, as well as
priest, in his own house. Observe, [1.] God having
made the covenant with him and his seed, and his
household being circumcised, pursuant to that, he
was very careful to teach and rule them well.
Those that expect family-blessings, must make
conscience of family-duty. If our children be the
Lord's, they must be nursed for him; if they wear
his livery, they must be trained up in his work,
[2.] Abraham not only took care of his children,
but of his household; his servants were catechised
servants. Masters of families should instruct, and
inspect the manners of, all under their roof. ' The
poorest servants have precious souls that must be
looked after. [3.] Abraham made it his care and
business to promote practical religkw in his family.
He did not fill their heads with matters of nice
speculation, or doubtful disputation; but he taught
them to keep the way of the Lord, and to do judg
ment and justice, that is, to be serious and devout
in the worship of God, and to be honest in their
dealings with all men. [4.] Abraham, herein, had
an eye to posterity, and was in care not only that
his household with him, but that his household after
him, should keep the way of the Lord; that religion
might flourish in his family, when he was in his
grave. [5. ] His doing this, was the fulfilling of the
conditions of the promises which God had made
him. Those only can expect the , benefit of the
promises, that make conscience of their duty.
(2. ) We may consider this as the reason why God
would make known to him his purpose concerning
Sodom, because he was commumcative of his know
ledge, and improved it for the benefit of those that
were under his charge. Note, To him that hath,
shall be given, Matth. 13. 12 — 25. 29. Those that
make a good use of their knowledge, shall know
more.

II. God's frjendly talk with Abraham; in which
he makes known to him his purpose concerning
Sodom, and allows him a liberty of application to
him about that matter. 1. He tells him of the evi
dence there was against Sodom, v. 20, The cry of
Sodom is great. Note, Some sins, and the sins of
some sinners, cry aloud to Heaven for vengeance.
The iniquity of Sodom was crying iniquity, that is,
it was so very provoking, that it even urged God to
punish. 2. The inquiry he would make upon this ¦
evidence, v. 21, I will go down now and see. Not
as if there were any thing concerning which God is
in doubt, or in the dark; but he is pleased thus to
express himself after the manner of men, -(1.) To
show the incontestable equity of all his judicial pro
ceedings. Men are apt to suggest that his way is
not equal; but let them know that his judgments are
the result of an eternal council, and are never rash
or sudden resolves. He never punishes upon re
port, or common fame, or the information ofothers,
but upon his own certain and infallible knowledge.
(2.) To give example to magistrates, and those in
authority, with the utmost care and diligence to
inquire into the merits of a cause, before they give
judgment upon it. (3. ) Perhaps the decree is here
spoken of as not yet peremptory, that room and en
couragement might be given to Abraham to make
Intercession for them. Thus God looked if there
were any to intercede, Isa. 59. 16.
23. And Abraham drew near, and said,
Wilt thou also destroy the righteous with the
wicked? 24. Peradventure there be fifty
righteous within the city : wilt thou also de
stroy 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 city, then I will spare all the place
for their sakes. 27. And Abraham answer
ed 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 of five ?
And he said, If I find there forty and five, I
will not destroy it. 29. And he spake unto
him yet again, and said, Peradventure there
shall be forty found there. And he said, I
will not do it for forty's sake. 30. And he
said unto him, Oh let not the Lord be
angry, and I will speak : Peradventure there
shall be thirty found there. And he said, I
will not do it, if I find thirty there. 31.
And he said, Behold now, I have taken
upon me to speak unto the Lord : Perad
venture there shall be found twenty there.
And he said, I will not destroy it for twen
ty's sake. 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 he said, I will not destroy it for
ten's sake. 33. And the Lord went his

GENESIS, XVIII.

113

way, as soon as he had left communing with
Abraham : and Abraham returned unto his
place. Communion with God is kept up by the word and
by .prayer. In the word, God speaks to us; in
prayer, we speak to him. God had spoken to
. Abraham his purposes concerning Sodom ; now from
' thence Abraham take;s occasion to speak to God on
Sodom's behalf. Note, God's word then does us
good, when it furnishes us with matter for prayer,
and excites us to it. When God has spoken to us,
we must consider what we have to say to him upon
Observe,
I. The solemnity of Abraham's address to God
on this occasion, v. 23, • Abraham drew near. The
expression intimates, 1. A holy concern; he engaged
his heart to approach to God, Jer. 30. 21, "Shall
Sodom be destroyed, and I not speak one good word
for it?" 2. A holy confidence; he drew near with
an assurance of faith, drew near as a prince, Job
31. 37. -Note, When we address ourselves to the
duty of prayer, we ought to remember that we are
drawing near to God, that we may be filled with a
reverence of him, Lev. 10. 3.
II The general scope of this prayer. Tt is the,
first solemn prayer we have upon record in the
Bible: and it is a prayer for the sparing of Sodom.
Abraham, no doubt, greatly abhorred the wicked
ness of Sodom, he would not have lived among
them, as Lot did, if they would have given him the
best estate in their country ; and yet he prayed ear
nestly for them. Note, Though sin is to be hated,
sinners are to be pitied and prayed for. God de
lights not in their death, nor should we desire, but
deprecate, the woeful day. 1. He- begins with a
prayer that the righteous among them might be
spared, and not involved in the common calamity;
having an eye particularly to just Lot, whose disin
genuous carriage toward him he had long since for-,
given and forgotten; witness his friendly zeal to
rescue him before by his sword, and now' by his
prayers. 2. He improves this into a petition, that
all might be spared for the sake of the righteous
that were among them, God himself countenancing
this request, and in effect putting him upon it by his
answer to his first address, v. 26. Note, We must
pray, not only for ourselves, but for others also; for
we are members of the same body, at least, of the
same body of mankind. All we are brethren.
III. The particular graces eminent in this prayer.
1. Here is great faith; and it is the prayer of
faith that is the prevailing prayer. His faith pleads
with God, orders the cause, and fills his mouth with
arguments.. He acts faith especially upon the
righteousness of God, and is very confident, (1.)
That God will not destroy the righteous with the
wicked, v. 23. No, that be far from thee, v. 25.
We must never entertain any thought that dero
gates from the honour of God's righteousness. See
Rom. 3. 5, 6. ,Note, [1.] The righteous are min
gled with the wicked in this world. Among the
best there, are, commonly, some bad, and among
the worst some good. Even in Sodom, one Lot.
[2. ] Though the righteous be among the wicked,
yet the righteous God will not, certainly he will not
destroy the righteous with the wicked. Though in
this world they may be involved in the same com
mon calamities, yet in the great day, a. distinction
will be made. (2.) That the righteous shall not be
as the wicked, v. 25. Thoughthey may suffer with
them, yet they do not suffer like them. Common
calamities are quite another thing to the righteous,
than what they are to the wicked, Isa. 27. 7. (3. )
That the Judge of all the earth will do right; un
doubtedly he will, because he is the Judge of all the
Vol. I— P

earth; it is the apostle's argument, Rom. 3. 5, 6.
Note, [1.] God is the Judge of all the earth; he
gives charge to all, takes cognizance of all, and will
pass sentence upon all. [2.] That God Almighty
never did, nor ever will do, any wrong to any of the
creatures, either by withholding that which is right,
or by exacting more than is right, Job, 34. 10, 11.
2. Here is great humility. (1. ) A deep sense of
his own unworthiness, v. 27, Behold now, I have
taken upon me to speak unto the Lord, who am but
dust and ashes; and again, v. 31, he speaks as one
amazed at his own boldness, and the liberty God
graciously allowed him, considering God's great
ness, — he is the Lord; and his own meanness, — but
dust and ashes. Note, [1.] The greatest of men,
the most considerable and deserving, are but dust
and ashes, mean and vile, before God; despicable,
frail and dying. [2. ] Whenever we draw near to
God, it becomes us reverently to acknowledge the
vast distance that there is between us and God. He
is tlie Lord of glory, we are worms of the earth.
[3.] The access we have to the throne of grace,
and the freedom of speech allowed us, are just mat
ter of humble wonder, 2 Sam. 7. 18. (2.) An awful
dread of God's displeasure. 0 let-not the Lord be
angry, v. 30, and- again, x;. 32. Note, [1,] The
importunity which believers use in their addresses
to God, is such, that if they were dealing with a
manlike themselves, they could not but fear that
he would be angry with them. But he with whom
we have to do, is God and not man; and, however
he may seem, is not really, angry with the prayers
of the upright, (Ps. 80. 4.) for they are his delight,
(Prov. 15. 8. ) and he is pleased when he is wrest
led with. [2. ] That even when we receive special
tokens of the divine favour, we ought to be jealous
over ourselves, lest we make ourselves obnoxious to
the divine displeasure; and therefore we must bring
the Mediator with us in the arms of our faith, to
atone for the iniquity of our holy things.
_ 3. Here is great charity. (1.) A charitable opi
nion of Sodom's character: as bad as it was, he
thought there were several good people in it. It
becomes us to hope the best of the worst places.
Of the two, it is better to err in that extreme. (2.)
A charitable desire of Sodom's welfare: he used all
his interest at the throne of grace for mercy for
them. We never find him thus earnest in pleading
with God for himself and his family, as here for
Sodom. 4. Here are great boldness, and believing confi
dence. (1.) He took the liberty to pitch upon a
certain number of righteous ones which he sup
posed might be in Sodom. Suppose there be fifty,
v. 24. (2. \ He drew upon God^s concessions, again
and again. 'As God granted much, he still begged
more, with the hope of gaining his point. (3. ) He
brought the terms as low as he ,could for shame,,
(having prevailed for mercy if there were but ten
righteous ones in five cities,) and perhaps so low,.
that he concluded they would have been spared.
IV. The success of the prayer. He that thus:
wrestled, prevailed wonderfully; as a prince he had
power with God: it was but to ask and have. 1..
God's general good-will appears in this, that he
consented to spare the Wicked for the sake of the
righteous. See how swift God is. to show mercy;
he even seeks a reason for it. See what great
blessings good people are to any place, and how
little those befriend themselves, that hate and per
secute them. 2. His particular favour to Abraham
appeared m this, that he did not leave off granting,
till Abraham left off asking. Such is the power of
prayer. Why then did Abraham leave off asking,
when he had prevailed so far as to get the place
spared, if there were but ten righteous in it? Either,
(1.) Because he owned that they deserved to perish,

114

GENESIS, XIX.

if there were not so many ; as the dresser of the vine
yard, who consented that the barren tree should be
cut down, if one year's trial more did not make it
fruitful, Luke 13. 9. Or, (2.) Because God re
strained his spirit from asking any further. When
God has determined the ruin of a place, he forbids
it to be praved for, Jer. 7. 16. — 11. 14. — 14. 11.
Lastly, Here is the breaking up of the confer
ence, v. 33. 1. The Lord went his way. The
visions of God must not be constant in this world,
where it is by faith only that we are to set God be
fore us. God did not go away, till Abraham had
said all he had to say; for he is never weary of hear
ing prayer, Isa. 59. 1. 2. Abraham returned unto
his place, not puffed up with the honour done him,
nor by these extraordinary interviews taken off
from the ordinary course of duty; he returned to
his place, to observe what the event would be; and
it proved that his prayer was heard, and yet Sodom
not spared, because there were not ten righteous in
it We cannot expect too little from man, nor too
much from God.
CHAP. XIX.
The contents of this chapter we have, 2 Pet. 2. 6. .8, where
we find that God, turning the cities of Sodom and Go
morrah into ashes, condemned them with an overthrow,
and delivered just Lot. It is the history of Sodom's ruin,
and Lot's rescue from that ruin. We read, ch. 18, of
God's coming to take a view of the present state of
Sodom ; what its wickedness was, and what righteous
persons there were in it: now here we have the result
of that inquiry. I. It was found, upon trial, that Lot
was very good, v. 1...S, and it did not appear that there
was one more of the same character. II. It was found
that the Sodomites were very wicked, and vile, v. 4. .11.
III. Special care was therefore taken for the securing of
Lot and his family, in a place of safety, v. 12. .23. IV.
Mercy having rejoiced therein, justice shows itself in the
ruin of Sodom, and the death of Lot's wife, v. 24. .26.
with a general repetition of the story, v. 27. .29. V. A
foul sin that Lot was guilty of, in committing incest with
his two daughters, v. 30. .38.
J. A ND there came two angels to Sodom
J\. 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, Be
hold now, my lords, turn in, I pray you, in
to your servant's house, and tarry all night,
and wash your feet ; and ye shall rise up
early, and go on your ways. And they said,
Nay ; but we will abide in the street all
night. 3. And he pressed upon them great
ly -, and they turned in unto him, and enter
ed into his house ; and he made them a
feast, and did bake unleavened bread, and
they did eat.
These angels, it is likely, were two of the three
that had just before been with Abraham ; the two
created angels that were sent to execute God's pur
pose concerning Sodom. Observe here,
I. There was but one good man in Sodom, and
these heavenly messengers soon found him out.
Wherever we are, we should inquire out those of
the place that live in the fear of God, and should
choose to associate ourselves with them; Matth. 10.
11, Inquire who is worthy, and there abide. Those
of the same country, when they are in a foreign
country, love to be together. .
II. Lot sufficiently distinguished himself from the
rest of his neighbours, at this time, which plainly
set a mark' upon him. He that did not act like the
rest, must not fare like the rest. 1. Lot sat in the
gate of Sodom at even; when the rest, it is likely,

were tippling and drinking, he sat alone, waiting
for an opportunity to do good. 2. He was ex
tremely respectful to men whose mien and aspect
were sober and serious, though they did not come
in state. He bowed himself to the ground, when
he met them, as if, upon the first view, he discerned
something divine in them. 3 He was hospitaole, ,
and very free and generous in his invitations and
entertainments. He courted these strangers to his
house, and to the best accommodations he had, and
gave them all the evidences that he could of his
sincerity: for, (1.) When the angels, to try whether
he were hearty in the invitation, declined the ac
ceptance of it, at first, (which is the common usage
of modesty, and no reproach at all to truth and
honesty, ) their refusal did but make him more im
portunate ; for he pressed upon them greatly, v.
3. Partly, because he would by no means have
them to expose themselves to the inconveniences
and perils of lodging in the street of Sodom; and
partly, because he was desirous of their company
and converse. He had not seen two such honest
faces in Sodom this great while. Note, Those that
live in bad places, should know how to value the
society of those that are wise and good, and ear
nestly desire it. (2. ) When the angels accepted
his invitation, he treated them nobly; he made a
feast for them, and thought it well-bestowed on
such guests. Note, Good people should be (with
prudence) generous people.
4. But before they lay down, the men of
the city, even the men of Sodom, compassed
the house round, both old and young, all the
people from every quarter: 5. And they
called unto Lot, and said unto him, Where
are the men which came in to thee this
night ? Bring them out unto us, that we
may know them. 6. And Lot went out at
the door unto them, and shut the door after
him. 7. And said, I 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, This one fellow 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. 11. And they smote the men
that were at the door of the house with blind
ness, both small and great: so that they
wearied themselves to find the door.
Now it appeared, beyond contradiction, that the
cry of Sodom was no louder than there was cause
for. This night's work was enough to fill the mea
sure. For we find here,
I. That they were all wicked, v. 4. Wicked
ness was grown universal, and they were unani
mous in any vile design. Here were old and young,
and all from every quarter, engaged in this riot; the
old were not past it, and the young were soon come up
to it; either they had no magistrates to keep the
peace, and protect the peaceable; or their magis-

GENESIS, XIX.

115

tiates were themselves aiding and abetting.. Note,
When the disease of sin is become epidemical, it is
fatal to any place, Isa. 1. 5. . 7.
II. That they were arrived at the highest pitch
of wickedness; they were sinners before the Lord
exceedingly, ch. 13. 13, for,
i. It was the most unnatural and abominable
wickedness that they were now set upon, a sin that
still bears their name, and is called Sodomy. They
were carried headlong by those vile affections,
(Rom. 1. 26, 27.) which are worse than brutish, and
the' eternal reproach of the human nature, and
which cannot be thought of without horror, by those
that have the least spark of virtue, and any remains
of natural light and conscience. Note, Those that
allow themselves in unnatural uncleanness, are
marked for the vengeance of eternal fire. See
Jude 7.
2. They were not ashamed to own it, and to pro
secute their design by force and arms. The prac
tice had been bad enough, if it had been carried on
by intrigue and wheedling; but tjiey proclaim war
with virtue, and bid open defiance to it. Hence
daring sinners are said to declare their sin as Sodom,
Isa. 3. 9. Note, Those that are become, impudent
in sin, generally prove impenitent in sin; and it will
be their ruin. Those have hard hearts indeed, that
sin with a high hand, Jer. 6. 15.
3. When Lot interposed, with all the mildness
imaginable, to check the rage and fury of their lust,
they were most insolently rude and abusive to him.
He ventured himself among them, v. 6. He spoke
civilly to them, called them brethren, v. 7, and
begged of them not to do so wickedly; and, being
greatly disturbed at their vile attempt, unadvisedly
and unjustifiably offered to prostitute his two daugh
ters to them, v. 8. It is true, of two evils we must
choose the less ; but of two sins we must choose
neither, nor ever do evil, that good may come of it.
He reasoned with them, pleaded the laws of hospi
tality, and the protection of his house Which his
guests were entitled to; but you had as good offer
reason to a roaring lion and a raging bear, as to
these headstrong sinners, who were governed only
by lust and passion. Lot's arguing with them, does
but exasperate them; and, to complete their wick
edness, and fill up the measure of it,, they fall foul
upon him. (1.) They ridicule him, charge him
with the absurdity of pretending to be a magistrate,
when he was not so much as a free-man of their
city, v. 9. Note, It is common for reprovers to be
unjustly upbraided as usurpers; and while offering
the kindness of a friend, to be charged with assum
ing the authority of a judge: as if a man might not
speak reason, without taking too much upon him.
(2.) They threaten him, and lay violent hands upon
him; and the good man is in danger of being pulled
in pieces by this outrageous rabble. Note, [1.]
Those that hate to be reformed, hate those that re
prove them, though with ever so much tenderness.
Presumptuous sinners do by their consciences as the
Sodomites did by Lot, baffle their checks, stifle
their accusations, press hard upon them, till they
have seared them and quite stopped their mouths,
and so made themselves ripe for ruin. [2.] Abuses
offered to God's messengers and to faithful re
provers, soon fill the measure of a people's wicked
ness, and bring destruction without remedy. See
Prov. 29. 1. and 2. Chron. 36. 16. If reproofs
remedy not, there is no remedy. See 2 Chron.
25. 16.
III. That nothing less than the power of an an
gel could save a good man out of their wicked hands.
It was now past dispute what Sodom's character
was, and what course must be taken with it; and
therefore the angels immediately give a specimen
«f what they further intended.

1. They rescue Lot, v. 10. Note, (1.) He that
watereth, shall be watered also himself. Lot was
solicitous to protect them, and now they take effec
tual care for his safety, in return for his kindness.
(2.) Angels are employed for the special preserva
tion of those that expose themselves to danger by
well-doing. The saints, at death, are pulled like
Lot into a house of perfect safety, and the door shut
for ever against those that pursue them.
2. They chastise the insolence of the Sodomites,
v. 11, They smote them with blindness. This was
designed, (1.) To put an end to their attempt, and
disable them to pursue it. Justly were they struck
blind, who had been deaf to reason. Violent perse
cutors are often infatuated, so that they cannot push
on their malicious designs against God's messengers,
Job. 5. 14, 15. Yet these Sodomites, after they
were struck blind, continued seeking the door, to
break it down, till they were tired. No judgments
will, of themselves, change the corrupt natures and
purposes of wicked men. If their, minds had hot
been blinded as well as their bodies, they would
have said, as the magicians. This is the finger
of God, and would have submitted. (2. ) It was to
be an earnest of their utter ruin the next day.
When God, in a way of righteous judgment, blinds
men, their condition is already desperate, Rom. li.
8,9.
? 12. And the men said unto Lot, Hast
thou here any besides ? Son in law, and
thy sons, and thy daughters, and whatsoever
thou hast in the city, bring them out of this
place : 13. For we will destroy this place,
because the cry of them is waxen great be
fore the face of the Lord ; and the Lord
hath sent us to destroy it. 1 4. And Lot went
out, and spake unto his sons in law, which
married his daughters, and said, Up, get you
out of this place ; for the Lord will destroy
this city : but he seemed as one that mock
ed unto his sons in law.
We have here the preparation for Lot's deliver
ance. I. Notice is given him of the approach of Sodom's
ruin, v. 13, We will destroy this place. Note, The
holy angels are ministers of God's wrath for the
destruction of sinners, as well as of his mercy for
the preservation and deliverance of his people.
In this sense, the good angels become evil angels,
Ps. 78. 49.
II. He is directed to give notice to his friends and
relations, that they, if they would, might be saved
with him, v. 12, " Hast thou here any besides, that
thou art concerned for? If thou hast, go tell them
what is coming." Now this implies, 1. The com
mand of a great duty, which was, to do all he could
for the salvation of those about him, to snatch them
as brands out of the fire. Note, Those who through
grace are themselves delivered out of a sinful state,
should do what they can for the deliverance of
others, especially their relations. 2. The offer of
great favour. They do not ask whether he knew
any righteous ones in the city fit to be spared; no,
they knew there were none; but they ask what re
lations he had there; that, whether righteous or
unrighteous, they might be saved with him. Note,
Bad people often fare the better in this world for
the sake of their good relations. It is good being
akin to a godly man.
III. He applies himself accordingly to his sons in
law, v. 14. Observe, 1, The fair warning that Lot
gave them. Up, get'you out of this place. The
manner of expression is startling and quickening.

116

GENESIS, XIX

It was no time to trifle, when the destruction was
just at the door. They had not forty days to turn
them in, as the Ninevites had. Now or never,
they must make their escape. At midnight this
cry was made. Such as this, is our call to the un
converted, to turn and live. 2. The slight they
put upon this warning, He seemed to them as one
that mocked. They thought, perhaps, that the as
sault which the Sodomites had just now made upon
his house, had disturbed his head, and put him into
such a fright, that he knew not what he said; or
they thought that he was not in earnest with them.
They who lived a merry life, and made a jest of
every thing, made a jest of that, and so they perish
ed in the overthrow. Thus many who are warned
of the misery and danger they are in by sin, make
a light matter of it, and think their ministers do but
jest with them; such will perish with their blood
upon their own heads.
15. And when the morning arose, then
the angels hastened Lot, saying, Arise,
take thy wife, and thy two daughters, which
are here ; lest thou be consumed in the ini
quity of the city. 16. And while he linger
ed, the men laid hold upon his hand, and
upon the hand of his wife, and upon the
hand of his two daughters ; the Lord being
merciful unto him : and they brought him
forth, and set him without the city. 17.
And it came to pass, when they had brought
them forth abroad, that he said, Escape for
thy life ; look not behind thee, neither stay
thou in all the plain ; escape to the moun
tain, lest thou be consumed. 1 8. And Lot
said unto them, Oh, not so, my Lord. 19.
Behold now, thy servant hath found grace
in thy sight, and thou hast magnified thy
mercy, which thou hast showed unto me in
saving my life ; and I cannot escape to the
mountain, lest some evil take me, and 1 die.
20. Behold now, this city is near to flee un
to, and it is a little one : oh, let me escape
thither, (is it not a little one ?) and my soul
shall live. 21. And he said unto him, See,
I have accepted thee, concerning this thing
also, that 1 will not overthrow this city, for
the which thou hast spoken. 22. Haste thee,
escape thither ; for I cannot do any thing
till thou be come thither. Therefore the
name of the city was called Zoar. 23. The
sun was risen upon the earth when Lot en
tered into Zoar.
Here is,
I. The rescue of Lot out of Sodom. Though
there were not ten righteous men in Sodom, for
whose sakes it might be spared, yet that one righte
ous man that was among them, delivered his own
soul, Ezek. 14. 14. Early in the morning, his own
guests, in kindness to him, turned him out of doors,
and his family with him, v. 15. His daughters that
were married, perished with their unbelieving hus
bands; but those that continued with him, were pre
served with him. Observe,
1. With what' a gracious violence Lot was brought
out of Sodom, v. 16. It seems, though he did not
make a jest of the warning given, as his sons-in-law
did, yet he lingered, he trifled, he did not make so

much haste as the case required. Thus many that
are under some convictions about the misery of their
spiritual state, and the necessity of a change, yet
defer that needful work, and foolishly linger. Lot
did so, and it might have been fatal to him, if the
angels had not laid hold on his hand and brought
him forth, and saved him with fear, Jude23. Here
in it is said, The Lord was merciful to him; other ¦
wise he might have justly left him toperish, since
he was so loth to depart. Note, (1.) The salvation
of the most righteous men must be attributed to
God's mercy, not to their own merit. We are sav
ed by grace. (2. ) God's power also must be ac
knowledged in the bringing of souls out of a sinful
state. If God had not brought us forth, wehad ne
ver come forth. (3. ) If God had not been merciful
to us, our lingering had been our ruin.
2. With what a gracious vehemence he was urg
ed to make the best of his way, when he was brought
forth, v. 17. (1.) He must still apprehend himself
in danger of being consumed, and be quickened by
the law of self-preservation to flee for his life. Note,
A holy fear and trembling are found necessary to
the working out of our salvation. (2.) He must
therefore mind his business with the utmost care and
diligence. He must not hanker after Sodom, Look
not behind thee; he must not loiter by the way,
Stay not in all the plain, for it would all be made
one dead sea; he must not take up short of the place
of refuge appointed him, Escape to the mountain.
Such as these, are the commands given to those who
through grace are delivered out of a sinful state and
condition. [1.] Return not to sin and Satan, for
that is looking back to Sodom. [2.] Rest not in self
and the world, for that is staying in the plain. And,
[3.] Reach toward Christ and Heaven, for that is
escaping to the mountain, short of which we must
not take up.
II. The fixing of a place of refoge for him. The
mountain was first appointed for him to flee to, but,
1. He begged for a city of' refuge, one of the five
that lay together, called Bela, ch. 14. 2, 18. .20. It
was Lot's weakness to think a city of his own choos
ing safer than the mountain of God's appointing.
And he argued against himself, when he pleaded,
Thou hast "magnified thy mercy in saving my life,
and I cannot escape to the mountain; for could not
he that had plucked him out of Sodom, when he
lingered, carry him safe to the mountain, though he
began to tire? Could not He that had saved him
from greater evils, save him from the lesser? He
insists much in his petition upon the smallness of the
place. It is a little one, is it not? Therefore, it was
to be hoped, not so bad as the rest. This gave anew
name to the place; it was called Zoar, a little one.
Intercessions for little ones are worthy to be re
membered. 2. God granted him his request, though there was
much infirmity in it, v. 21, 22. See what favour
God showed a time saint, though weak. (1.) Zoar
was spared, to gratify him. Though his intercession
for it was not, as Abraham's for Sodom, from aprin
ciple of generous charity, but merely from self-
interest, yet God granted him his request, to show
how much the fervent prayer of a righteous man
avails. ' (2.) Sodom's ruin was suspended, till he
was safe. I cannot do any thifig till thou be come
thither. Note, The very presence of good men in
a place helps to keep off judgments. See what care
God takes for the preservation of his people. The
winds are held, till God's servants are sealed, Rev.
7. 3. Ezek. 9. 4.
Lastly, It is taken notice of, that the sun was
risen when Lot entered into Zoar. For when a
good man comes into, a place, he brings light along
with him, or should do.

GENESIS, XIX.

117

- £4. Then the Lord rained upon Sodom
and upon Gomorrah brimstone and fire from
the Lord out of heaven ; 25. And he over
threw those cities, And all the plain, and all
the inhabitants of the cities, and that which
grew upon the ground.
Then, when Lot was got safe into Zoar, then this
ruin came; for good men are taken away from the
evil to come. Then, when the sun was risen bright
and clear, promising a fair day, then this storm
arose, to show that it was not from natural causes.
Concerning this destruction, observe,
1. That God was the immediate Author of it It
was destruction from the Almighty, The Lord rain
ed, — -from the Lord, v. 24, that is, God from him
self, by his own immediate power, -and not in the
common course of nature. Or, God the Son from
God the Father; for the Father has committed all
judgment to the Son. Note, He that is the Saviour,
will be the Destroyer of those that reject the sal
vation. 2. That it was a strange punishment, Job 31. 3.
Never was the like before or since. Hell was rain
ed from Heaven upon them. Fire and brimstone,
and a horrible tempest, this was the portion of their
cup, Ps. 11. 6; not a flash of lightning, which is de
structive enough, when God gives it commission,
but a shower of lightning- Brimstone was scattered
upon their habitation, Job. 18. 15, and then the fire
soon fastened upon them. God could have drowned
them, as he did the old world; but he would show
that he has many arrows in his quiver, fire as well
as water.
3. That it was a judgment that laid all waste; it
overthrew the cities, and destroyed all the inhabit
ants of them, the plain, and all that grew upon the
ground, v. 25. It was an utter ruin, and irrepara
ble; that fruitful valley remains to this day a great
lake, or dead sea; it is called the Salt Sea, Numb.
34. 12. Travellers say that it is about thirty miles
long, and ten miles broad; it has no living creature
in it; it is not moved by the wind; the smell of it
is offensive; things do not easily sink in. it. '- ..The
Greeks call it Asphaltites, for a sort of pitch which
it casts up. Jordan falls into it, and is lost there.
4. That it was a punishment that answered to
their sin. Burning lusts against nature were justly
punished with this preternatural burning. They
that went after strange flesh, were destroyed by
strange fire, Jude 7. They persecuted the angels
with their rabble, and made Lot afraid; and now
God persecuted them with his tempest, and made
them afraid with his storm, Ps. 83. 15.
5. That it was designed for a standing revelation
of the wrath of God against sin and sinners in all
ages: it is, accordingly, often referred to in the scrip
ture, and made a pattern of the ruin of Israel, Deut.
29. 23. ofBabylon, Isa. 13. 19. of Edom, Jer. 49. 18.
of Moab and Amnion, Zeph. 2. 9. Na'y, it was
tvpical of the vengeance of eternal fire, Jude 7, and
the ruin Of all that live ungodlu. 2 Pet 2. 6. espe
cially, that despise the gospel, Matt 10. 15. It is
in allusion to this destruction, that the place of the
damned is often represented by a lake that burns,
as Sodom did, with fire and brimstone. Let us
learn from it, (1.) The evil of sin, and the hurtful
nature of it Iniquity tends to ruin. (2.) The ter
rors of the Lord. See what a fearful thing it is to
fall into the hands of the living God!
26. But his wife looked back from be
hind him, and she became a pillar of salt.
This also is written for our admonition; cur Sa
viour refers to it, Luke 17. 32, Remember Lot's
wife. As by the example of Sodom, the wicked

are warned to turn from their wickedness; so by the
example of Lot's wife, the righteous are warned not
to turn from their righteousness. See Ezek. 3. 18,
20. We have here,
1. The sin of Lot's wife: she looked back from be
hind him. This seemed a small thing, but we are
sure, by the punishment of it, that itwas a great sir,
and exceeding sinful. (1.) She disobeyed an ex
press command, and so sinned after the similitude
of Adam's transgression which ruined us all. (2. )
Unbelief was at the bottom of it; she questioned
whether Sodom would be destroyed, and thought she
still might have been safe in it. (3.) She looked
back upon her neighbours whom she had left behind,
with more concern than was fit, now that their day
of grace was over, arid Divine Justice was glorifying
itself in their ruin. See Isa. 66. 24. (4. ) Probably,
she hankered after her house and goods in Sodom,
and was loath to leave them. Christ intimites this
to be her sin, Luke 17. 31, 32. she too muchregard-
ed her stuff. (5. ) Her looking back bespoke an
inclination to go back; and therefore our Saviour
uses it as a warning against apostasy from our
christian profession. We have all renounced the
world and the flesh, and have set our faces heaven
ward; we are inithe plain, upon our probation; and
it is at our peril, if we return into the interests we
profess to have abandoned. Drawing back is to
perdition, and looking back is towards it Let us
thereforefear, Heb. 4. 1.
2. The punishment of Lot's wife for this sin. She
was struck dead in the place; yet her body did not
fall down, but stood fixed and erect like a pillar or
monument, not liable to waste or decay as human
bodies exposed to the air are, but metamorphosed
into a metallic substance which would last perpetu
ally. Come, behold the goodness and severity of
God, Rom. 11. 22; toward Lot that went forward,
goodness; toward his wife that looked back, seve
rity. Though she was nearly related to a righteous
man, though better than her neighbours, and though
a monument of distinguishing mercy in her deliver
ance out of Sodom, yet God did not connive at her
disobedience; for great privileges will not secure us
from the wrath of Goa, if we do not carefully and
faithfully improve them. This pillar of salt should
season us. Since it is such a dangerous thing to look
back, let us always press forward, Phil. 3. 13, 14.
27. And Abraham gat up early in the
morning to the place where he stood before
the Lord : 28. And he looked toward So
dom and Gomorrah, and toward all the land
of the plain, and beheld, and lp, 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.
Our communion with God consists in our gracious
regard to him, and his gracious regard to us; we
have here therefore the communion that was be
tween God and Abraham, in the event concerning
Sodom, as before, in the consultation concerning it;
for communion with God is to "Be Kept up in provi
dences as well as in ordinances.
1. Here is Abraham's pious regard to God in this
event, in two things; (1.) A careful expectation of
the event, v. 27, He gat up early to look toward
Sodom; and, to intimate that his design herein was
to see what became of his prayers, he went to the
very place where he had stood before the Lord, and
set himself there, as upon his watch-tower, Hab. 2

118

GENESIS, XIX.

1. Note, When we have prayed, we must look af
ter our prayers, and observe the success of them;
we must direct our prayer as a letter, and then look
up for an answer; direct our prayer as an arrow,
and then look up to see whether it reach the mark,
Ps. 5. 3. Our inquiries after news must be in ex
pectation of an answer to our prayers. (2. ) An aw
ful observation of it; he looked toward Sodom, (v.
28. ) not as Lot's wife did, tacitly reflecting upon the
divine severity : but humbly adoring it, and acqui
escing in it. Thus the saints, when they see the
smoke of Babylon's torment rising up for ever, (like
Sodom's here,) will say again and again, Alleluia,
Rev. 19. 3. Those that have, in the day of grace,
most earnestly interceded for sinners, will, in the
day of judgment be content to see them perish, and
will glorify God in it
2. Here is God's favourable regard to Abraham,
v. 29. As before, when Abraham prayed for Ish
mael, God heard him for Isaac; so now, when he
prayed for Sodom, he heard him for Lot He re
membered Abraham, and, for his sake, sent Lot out
of the overthrow. Note, (1.) God will certainly
give an answer of peace to the prayer of faith, in
his own way and time; though, for a while, it seem
to be forgotten, yet, sooner or later, it will appear
to be remembered. (2. ) The relations and friends of
godly people fare the better for their interest in God,
and intercessions with him; it was out of respect to
Abrahani that Lot was rescued: perhaps this word
encouraged Moses long afterward to pray, Exod.
32. 13, Lord, remember Abraham; and see Isa.
53. 11.
30. And Lot went up out of Zoar, and dwelt
m the mountain, and his two daughters with
him; for he feared to dwell in Zoar : and he
dwelt in a cave, he and his two daughters.
31. And the first-born said unto the younger,
Our father is old, and there is not a man in
the earth to come in unto us after the man
ner of all the earth. 32. Come, let us make
our father drink wine, and we will lie with
him, that we may preserve seed of our fa
ther. 33. And they made their father drink
wine that night : and the first-born went in,
and lay with her father ; and he perceived
not when she lay down, nor when she arose.
34. And it came to pass on the morrow,
that the first-born said unto the younger,
Behold, I lay yesternight with my father :
let us make him drink wine this night also ;
and go thou in, and lie with him, that we
may preserve seed of our father. 35. And
they made their father drink wine that night
also : and the younger arose, and lay with
him; and he perceived not when she lay
down, nor when she arose. 36. Thus were
both the daughters of Lot with child by
their father. 37. And the first-born bare a
son, and called his name Moab : the same
is the father of the Moabites unto this day.
38. And the younger, she also bare a son,
and called his name Ben-ammi : the same is
the father of the children of Ammon unto
this day.
Here is,
I. The great trouble and distress that Lot was

brought into, after his deliverance, v. 30. 1. He
was frightened out of Zoar, durst not dwell there ;
either, because he was conscious to himself that it
was a refuge of his own choosing, and that therein
he had foolishly prescribed to God, and therefore
he could not but distrust his safety in it; or, because
he found it as wicked as Sodom, and therefore con
cluded it could not long survive it; or, perhaps, he
observed the rise and increase of those waters;
which, after the conflagration, perhaps from Jordan,
began to overflow the plain, and which, mixing with
the ruins, by degrees made the Dead Sea; in those
waters he concluded Zoar must needs perish
(though it had escaped the fire,) because it stood
upon the same flat Note, Settlements and shelters
of our own choosing, and in *hich we do not follow
God, commonly prove uneasy to us. 2. He was
forced tobetake himself to the mountain, and to take
up with a cave for his habitation there. Methinks,
it was strange that he did not return to Abraham,
and put himself under his protection, to whom he
had once and again owed his safety: but the truth is,
there are some good men, that are not wise enough
to know what is best for themselves. Observe, (1.)
He was now glad to go to the mountain, the place
which God had appointed for his shelter. Note, It
is well, if disappointment in our way drive us at last
to God's way. (2.) He that, awhile ago, could not
find room enough for himself and his stock in the
whole land, but must justle with Abraham, and get
as far from him as he could, is now confined to a
hole in a hill, where he has scarcely room to turn
him, and there he is solitary and trembling. Note,
It is just with God to reduce those to poverty and
restraint, who have abused their liberty and plenty.
See also in Lot what those bring themselves to, at
last, that forsake the communion of saints for secu
lar advantages; they will be beaten with their own
rod. II. The great sin that Lot and his daughters were
guilty of, when they were in this desolate place. It
is a sad story:
1. His daughters laid a very wicked plot to bring
him to sin; and their's was, doubtless the greater
guilt. They contrived, under pretext of cheering
up the spirits of their father in his present condi
tion, to make him drunk, and then to lie with him,
v. 31, 32. (1.) Some think that their pretence
was plausible; their father had no sons, they had no
husbands, nor knew they where to have any of the
holy seed; or, if they had children by others, their
father's name would not be preserved in them;
some think that they had the Messiah in their eye,
who they hoped, might descend from their father;
for he came from Terah's elder son, was separated
from the rest of Shem's posterity, as well as Abra
ham, and was now signally delivered out of Sodom.
Their mother, and the rest of the family were gone;
they might not marry with the cursed Canaanites;
and therefore they supposed that the end they
aimed at, and the extremity they were brought to,
would excuse the irregularity. Thus the learned
Monsieur Allix.. Note, Good intentions are often
abused to patronise bad actions.. But, (i.) What
ever their pretence was, . it is certain that their
project was very wicked" and vile, and an impudent
affront to the very light and law of nature. Note, [ 1. ]
The sight of God's most tremendous judgments
upon sinners, will not, of itself, without the grace
of God, restrain evil hearts from evil practices: one
would wonder how the fire of lust could possibly
kindle upon them, who had so lately been the eye
witnesses of Sodom's flames. [2.] Solitude has its
temptations as well as company, and particularly
to uncleanness. When Joseph was alone with his
mistress, he was in danger, ch. 39. 11. Relations
that dwell together, especially if solitarv, have

GENESIS, XX.

ny

need carefully to watch against the least evil
thought of this kind, lest Satan get an advantage.
2. Lot ljumself, by his own folly and uhwariness,
was wretchedly overcome, and suffered himself so
far to be imposed upon by his own children, as, two
nights together, to be drunk, arid to commit incest,
v. 33, &c. Lord, what is man! What are the best
of men, when God leaves them to themselves! See
here, (1.) The peril of security; Lot, who not only
kept himself sober and chaste in Sodom, but was a
constant mourner for the wickedness of the place,
and a witness against it, is yet, in the mountain,
where he was alone, and, as he thought, quite out
of the way of temptation, thus shamefully overta
ken: let him therefore that thinks he stands, stands
high, and stands firm, take heed lest he fall. No
mountain, on this side the holy hill above, can set us
out of the reach of Satan's fiery darts. (2.) The
peril of drunkenness; it is not only a great sin itself,
put it is the inlet of many sins; it may prove the
inlet of the worst and most unnatural sins, Which
may be a perpetual wound and dishonour. Excel
lently does Mr. Herbert describe it,
" He that is drunken, may his Mother, kill
" Big with his Sister." 
A man may do that without reluctance, when he is
drunken, .which, when he is sober, he could not
think of without horror. (3. ) The peril of tempta
tion from our dearest relations and friends, whom
we love and esteem, and expect kindness' from.
Lot, whose temperance and chastity were impreg
nable against the batteries of foreign force, was sur
prised into sin and shame by the base treachery of
his own daughters; we must dread a snare wherever
we are, and be always upon our guard.
In the close, we have an account of the birth of
the two sons, or grandsons, (call them which you
will,) of Lot — Moab and Ammon, the fathers of
two nations, neighbours to Israel, and which we
often read of in the Old Testament; both together
are called the children of Lot, Ps. 83. 8. Note,
Though prosperous births may attend incestuous
conceptions, yet they are so far from justifying
them, that they rather perpetuate the reproach of
them, and entail infamy upon posterity; yet the
tribe of Judah, of which our Lord sprang, descend
ed from such a birth, and Ruth, a Moabitess, has a
name in his genealogy, Matth. 1. 3, 5.
Lastly, Observe that, after this, we never read
any more of Lot, nor what became of him: no doubt
he repented of his sin; and was pardoned; but from
the silence of the scripture concerning him hence
forward, we may learn that drunkenness, as it
makes men forgetful, so it makes them forgotten;
and many a name, which otherwise might have
been remembered with respect, is buried by it in
contempt and oblivion.
CHAP. XX.
We are here returning to the story of Abraham ; vet that
part of it which is here recorded, is not to his honour.
The fairest marbles have their flaws, and while there are
spots in the moon, we must not expect any thing spotless
under it. The scripture, it should be remarked, is im
partial in relating the blemishes even of its most cele
brated characters. We have here, I. Abraham's sin in
denying his wife, and Abimelech's sin thereupon in
taking her, v. 1, 2. II. God's discourse with Abimelech
in a dream, upon this occasion, wherein he shows him
his error, v. 3; accepts his plea, v. 4. . 6, and directs him
to make restitution, v. 7. III. Abimelech's discourse
with Abraham, wherein he chides; him for the cheat he
had put upon him, v. 8 . . 10, and Abraham excuses it as
Well as he can, v. 11 . . 13. IV. The good issue of the
story, in which Abimelech restore* Abraham his wife, v.
14.. 16, and Abraham, by prayer, prevails with God for
, ihe removal of the judgment Abimelech was under, v.
17, 18.

1. A ND Abraham journeyed from thence
J\. toward the south country, and dwelt
between Kadesh and Shur, and sojourned
in Gerar. 2. And Abraham said of Sarah
his wife, She is my sister : and Abimelech
king of Gerar sent, and took Sarah.
Here is,
1. Abraham's remove from Mamre, where he
had lived near twenty years, into the country of
the Philistines, v. 1, He sojourned in Gerar. We
are not told upon what occasion he removed, whe
ther terrified by the destruction of Sodom; or, be
cause the country round was, for the present, pre
judiced by it; or as some of the Jewish writers say,
because he was grieved ,at Lot's incest with his
daughters, and the reproach which the Canaanites
cast upon him and his religion, for his kinsman's
sake: doubtless, there was some good cause forms
removal. Note, (1.) In a world where we are
strangers and pilgrims, we cannot expect to be al
ways in the same place. (2.) Wherever we are,
we must look upon ourselves but as sojourners.
2. His sin in denying his wife; as before, ch. 12,
13, which was not only in itself such an equivoca
tion as bordered upon a lie, and which, if admitted
as lawful, would be the ruin of human converse, and
an inlet to all falsehood; but was also an exposing of
the chastity and honour of his wife, which he ought
to have been the protector of. But beside this, it
had here a two-fold aggravation, (1.) That he had
been guilty of the same sin before, and had been re
proved for it, and convinced of the folly of the sug
gestion which induced him to it; yet he returns to
it. Note, It is possible that a good inan may not
only fall into sin, but relapse into the same sin,
through the surprize and strength of temptation,
and the infirmity of the flesh. Let backsliders re-
Sent then, but not despair, Jer. 3. 22. (2.) That
arah, as it should seem, was now the child of the
promised seed, or, at least, in expectation of being
so quickly, according to the word of God; he ought
therefore to have taken particular care of her now,
as Judg. 13. 4.
3. The peril that Sarah was brought into by this
means; The king of Gerar sent, and took her to his
house, in order to take.her to his bed. Note, The
sin of one often occasions the sin of others; he that
breaks the hedge of God's commandments, opens a
gap tohe knows not how many; the beginning of
sin is as the letting forth of water.
3. But God came to Abimelech in a
dream by night, and said to him, Behold,
thou art but a dead man, for the woman
which thou hast taken ; for she is a man's
wife. 4. But Abimelech had not come near
her : and he said, Lord, wilt thou slay also
a righteous nation ? 5. Said he not unto,
me, She is my sister ? And she, even she
herself, said, He is my brother : In the in
tegrity of my heart, and innocency of my
hands, have I done this. - 6. And God said
unto him in a dream, Yea, I know that
thou didst this in the integrity of thy heart ;
for 1 also withheld thee from sinning against
me : therefore suffered I thee not to touch
her. 7. Now therefore re'store the man his
wife ; for he is a prophet, and he shall pray
for thee, and thou shalt live : and if thou re

120

Genesis, xx.

store her not, know thou that thou shalt
surely die, thou, and all that are thine.
It appears by this, that God revealed himself by
dreams, (which evidenced themselves to be divine
and supernatural,) not only to his servants, the pro
phets, but even to those who were out of the pale
of the church and covenant; but then, usually it was
with some regard to God's own people, as in Pha
raoh's dream, to Joseph, in Nebuchadnezzar's, to
Daniel, and here in Abimelech's, to Abraham and
Sarah, for he reproved this king for their sake, Ps.
105. 14, 15.-
I. God gives him notice of his danger, (v. 3.) his
danger of sin; telling him that the . woman was a
man's wife, so that if he take her, he wrongs her
husband; his danger of death for this sin, Thou art
a dead man; and God's saying so of a man, makes
him so. Note, Every wilful sinner ought to be told
that he is a dead man. As the condemned male
factor, and the patient whose disease is mortal, are
said to be sor If thou art a bad man, certainly thou
art a dead man.
II. He pleads ignorance, (v. 4, 5. ) that Abraham
and Sarah had agreed to impose upon him, and not to
let him know that they were any more than brother
and sister. See what confidence a man may have
toward God, when his heart condemns him not, 1
John 3. 21. If our consciences witness to our integ
rity, and that, however we may have been cheated
into a snare, we have not, knowingly and wittingly
sinned against God, it will be our rejoicing in the
day of evil. He pleads with God as Abraham had
done, ch. 18. 23, Wilt thou slay a righteous nation?
Not such a nation as Sodom, which was indeed
justfy destroyed, but a nation which, in this matter,
was innocent.
III. God gives a very full answer to what he had
said. 1. He allows his plea, and admits that what he
did, he did in the integrity of his heart, v. 6, Yea, I
know it. Note, It is matter of comfort to those that
are honest, that God knows their honesty, and will
acknowledge it, though perhaps men that are pre
judiced against them, either cannot be convinced
of it, or will not own that they are.
2. He lets him know that he was kept from pro
ceeding in the sin, merely by the good hand of God
upon him. I withheld thee from sinning against
me. Abimelech was hereby kept from doing
wrong, Abraham from suffering wrong, and Sarah
from both. Note, (1.) There is a great deal of sin
devised and designed, that is never executed. As
bad as things are in the world, they are not so bad
as the Devil and wicked men would have them.
(2.) It is God that restrains men from doing the ill
they would do; it is not from him that there is sin,
but it is from him that there is not more sin, either
by his influence upon men's minds, checking their
inclination to sin, or by his providence, taking away
the opportunity to sin. (3.) It is a great mercy to
be hindered from committing sin; of this God must
have the glory, whoever is the instrument, 1 Sam.
25. 32, 33.
3. He charges him to make restitution, v. 7, Now
therefore, now that thou art better informed, restore
the man his wife. Note, Ignorance will excuse no
longer than it continues; if we ignorantly did wrong,
that will not excuse us, if we knowingly persist m
it, Lev. 5. 3.. 5. The reasons why he must be just
and kind to Abraham, are, (1.) Because he is a pro
phet; near and dear to God, for whom God does in
a particular manner concern himself. God highly
resents the injuries done to his prophets, and takes
them as done to himself. (2.) Being a prophet, he
thall pray for thee; that is a prophet's reward, and
a good reward it is. It is intimated that there was

great efficacy in the prayers of a prophet, and that
good men should be ready to help those with their
prayers, that stand in need of them, and should
make, at least, this return for the kindnesses that
are done them. Abraham was accessary to Abime
lech's trouble, and therefore was obliged in justice
to pray for him. (3. ) It is at thy peril, if thou do
not restore her; know thou that thou shalt surely
die. Note, He that does wrong, whoever he is,
prince or peasant, shall certainly receive for the
wrong which he has done, unless he repent and
make restitution, Col. 3. 25. No injustice can be
made passable with God, no not by Cesar's image
stamped upon it.
8. Therefore Abimelech rose early in the
morning, and called all his servants, and
told all these things in their ears: and the
men were sore afraid. 9. Then Abimelech
called Abraham, and said unto him, What
hast thou done unto us ? And what have I
offended thee, that thou hast brought on
me, and on my kingdom, a great sin ? Thou
hast done deeds unto me that ought not to
be done. 10. And Abimelech said unto
Abraham, What sawest thou, that thou hast
done this thing? 11. And Abraham said,
Because I thought, Surely the fear of God is
not in this place ; and they will slay me for
my wife's sake. 12. And yet intjeed she is
my sister ; she is the daughter of thy father,
but not the daughter of myr mother ; and
she became my wife. 13. And it came to
pass, when God caused me to wander from
my father's house, that I said unto her, This
is thy kindness which thou shalt show unto
me : at every place whither we shall come,
say of me, He is my brother.
Abimelech, being thus warned of God in a dream,
takes the warning, and, as one truly afraid of sin
and its consequences, he rises early to pursue the
directions given him.
I. He has a caution for his servants; (v. 8.) Abra
ham himself could not be more careful than he was,
to command his household in this matter. Note,
Those whom God has convinced of sin and danger,
ought to tell others what God has done for their
souls, that they also may be awakened, and brought
to a like holy fear.
II. He has a chiding for Abraham. Observe,
1. The serious reproof which Abimelech gave to
Abraham, v. 9, 10. His reasoning with Abraham
upon this occasion was strong, and yet very mild.
Nothing could be said better; he does not reproach
him, nor insult over him; does not say, "Is this
your profession? I see, though you will not swear,
you will lie. If these be prophets, I will beg to be
freed from the sight of themj" but he fairly repre
sents the injury Abraham had done him, and calmly
signifies his resentment of it. (1.) He calls that
sin which he now found that he had been in danger
of, a great sin. Note, Even the light of nature
teaches men that the sin of adultery is a very great
sin: be it observed, to the shame of many who call
themselves Christians, and yet make a light matter
of it. (2.) He looks upon it, that both himself and
his kingdom would have been exposed to the wrath
of God, if he had been guilty of that sin, though ig
norantiy. Note, The sins of kings often prove the
plagues of kingdoms; rulers should therefore, for
their people's sake, dread sin. (3.) He charges

GENESIS, XXI.

121

Abraham with doing that which was net justifiable,
in disowning his martiage; this he speaks of justly,
and yet tenderly; he does not call him a liar and
cheat; but tells him he had done deeds that ought
,iiot to be done. Note, Equivocation and dissimula
tion, however they may be palliated, are very bad
things, and by no means to be admitted in any case.
(4.) He tal es it as a very great injury to himself
and his family, that Abraham had thus exposed
them to sin; " What have I offended thee? If I had
been thy worst enemy, thou couldest not have done
me a worse turn, nor taken a more effectual course
to be avenged on me." Note, We ought to reckon
that those do us the greatest unkindness in the
world, that any ways tempt or expose us to sin,
though they may pretend friendship ¦, and offer that
which is grateful enough to, the corrupt nature.
(5.) He challenges him to assign a cause for his
suspecting them as a dangerous people for an honest
man to live among, v. 10, " . What sawest thou, that
thou hast done this, thing? What reason hadst thou
to think that if we had known her to be thy wife,
thou' wouldest have been exposed to any danger by
it?" Note, A suspicion of our goodness is justly
reckoned a greater affront than a slight upon our
greatness. 2. The poor excuse that Abraham made for
himself. (1.) He pleaded the bad opinion he had of the
place, v. 11, He thought within himself, (though
he could not give any good reason for his thinking
sd;) "Surely the fear of God is not in this place,
arid then they will slay me." [1.] Little good is to
be expected there, where no fear of God is: see
Ps. 36. 1. [2.] There are many places arid per
sons, that. have more of the fear of God in them,
than we thinkithey have: perhaps they are not
called by bur dividing. name, they do not wear our
badges, they do not tie themselves to that which we
have an opinion of; and therefore we conclude they
have not the fear of God in their hearts, which is
very injurious both to Christ and christians, and
makes us obnoxious to God's judgment, Matt. 7. 1.
[3.] Unoharitableness and censoriousness are sins
that are the cause of many other sins.. When men
have once persuaded themselves concerning such
and such, that they Have not the fear of God, they,
think that will justify them in the most unjust and
unchristian practices toward them. Men would not
do ill, if they did not first think ill.
'(2.) He excused it from the guilt of a downright
.ie, by making it out, that, in a sense, she was his
sister, v. 12. Some think she was own sister to Lot,
who is called his brother Lot, ch. 14. 16, though he
was his tiephew; so Sarah is called his sister. But
they to whom he said, She is my sister, understood
that she was so his sister, as not to be capable of
being his wife; so that it was an equivocation, with
an intent to deceive.
(3.) He clears himself from the imputation of an
affront designed to Abimelech in it, by alleging that
it had been his practice before, according to an
agreement between him and his wife, when they
first.became sojourners, v. 13, " When God caused
me to wander from my father's house, then we set
tled this matter." Note, [i. ] God is to be acknow
ledged in all our wanderings. [2.] Those that tra
vel abroadi and converse much with strangers, as
they have need of the wisdom of the serpent, so it
is requisite that that wisdom be ever tempered with
the innocence of the dove. It may, for aught I
know, be suggested, that God. denied to Abraham
and Sarah the blessing of children so long, to punish
them for this sinful compact which they had made,
to deny one another; if they will not own their mar
riage, why should God own it? But we may sup
pose that, after this reproof which Abimelech gave
Vol. I— Q

them, they agreed never to do so again, and then
presently we read, ch. 21. 1, 2, that Sarah conceived.
1 4. And Abimelech took sheep, and oxen,
and men servants, and women servants,
and gave them unto Abraham, and restored
him Sarah his wife. 15. And Abimelech
said, Behold, my land is before thee : dwell
where it pleaseth thee. 16. And unto Sa
rah he said, Behold, I have given thy bro
ther a thousand pieces of silver : behold, he
is to thee a covering of the eyes, unto all
that are with thee, and with all other : thus
she was reproved. 17. So Abraham pray
ed unto God: and God healed Abimelech,
and his wife, and his maid servants ; and
they bare children. 18. For the Lord had
fast closed up all the wombs of the house of
Abimelech, because of Sarah Abraham's
wife. Here is,
i. The kindness of a prince, which Abimelech
showed to Abraham. See how unjust Abraham's
jealousies were; he fancied that if they knew that
Sarah was his wife, they would kill him; but, instead
of that, when they did know, they were kind to
him, frightened at least to be so, by the divine re
bukes they were under. (1.). He gives him his
royal licence to dwell where he pleased in his coun
try;. courting his stay, because he saw that God was
with him, v . 15. (2.) He gives him his royal gifts,
v. 14, sheep and oxen, and v. 16, a thousand pieces
of silver. This he gave when he restored Sarah,
either, [1.] By way of satisfaction for the wrong he
had offered to do, in taking her to his house; when
the Philistines restored the Ark, being plagued for
detaining it, they sent a present with it. ' The law
appointed, that when restitution was made, some
thing should be added to it, Lev. 6. 5. Or, • J 2. ] To
engage Abraham's prayers for him; not as if pray
ers should be bought and sold; but those,, whose
spiritual things we reap of, we should endeavour to
be kind to, 1 Cor. 9. 11. Note, It is our wisdem to
get and keep an interest with those that have an
interest in heaven; and to .make those our friends,
who are the friends of. God. (3.) He gives to Sa
rah good instruction, tells her that her husband (her
brother, he calls him, to upbraid her with calling
him so) must be to her for a covering of the eyes,
that is, she must look at no other, nor desire to be
looked at by any other. Note, Yokefellows must
be to each other for a covering of the eyes. The
marriage-covenant is a covenant with the eyes, like
Job's, ch. 31. 1.
2. The kindness of a prophet, which Abraham
showed to Abimelech; he prayed for him, v. 17,
18. This honour God would put upon Abraham,
that though Abimelech had restored Sarah, yet the
judgment he was under should be removed upon
the prayer of Abraham, and not before. Thus God
healed Miriam, when Moses; whom she had most
affronted, prayed for her, Numb. 12. 13,. and was
reconciled to Job's friends, when Job, whom they
had grieved, prayed for them, (Job 44. 8. .10.) and
so did, as it were, give it under his hand, that he
was reconciled to them. Note, The prayers of
good men may be a kindness to great men, and
ought to be valued.
CHAP. XXI.
In this chapter, we have, I. Isaac, the child of promise,
born into Abraham's family, v. 1 . . 8. II. Ishmael, the

122

GENESIS, XXI.

son of the bond-woman, cast out of it, v. 9, .21. IH.
Abraham's league with his neighbour Abimelech, v. 22
... 32. IV. His devotion to his God, v. 33, 34.
1. A ND the Lord visited Sarah as he had
XJL said, and the Lord did unto Sarah as
he had spoken. 2. For Sarah conceived,
and bare Abraham a son in his old age, at
the set time of which God had spoken to
him. 3. And Abraham called the name of his
son that was born unto him, whom Sarah
bare to him, Isaac. 4. And Abraham cir
cumcised his son Isaac being eight days
old, as God had commanded him. 5. And
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 with me. 7.
And she said, Who would have said unto
Abraham, that Sarah should have given
children suck 1 for I have born him a son
in his old age. 8. And the child grew,
and was weaned: and Abraham made a
great feast the same day that Isaac was
weaned. Long looked for comes at last The vision con
cerning the promised seed is for an appointed time,
and now at an end, it speaks, and does not lie; few
under the Old Testament were brought into the
world with such expectatidn as Isaac was; not for
the sake of any great personal eminence at which
he was to arrive, but because he was to be, in this
very thing, a type of Christ, that Seed which the
holy God so long promised, and holy men so long
expected. In this account bf the first days of Isaac,
we may observe,
I. The futfilling of God's promise in thexoncep-
tion and birth of Isaac, v. 1, 2. Note, God's pro
vidences look best and brightest, when they are
compared with his word, and when we observe how
God in them all, acts as he has said, as he has spo
ken. 1. Isaac was born according to the promise.
The Lord visited Sarah in mercy, as he Had said.
Note, No word of God shall fall to the ground; for
he is faithful that has promised, and God's faithful
ness Is the stay and support of his people's faith.
H e was born at the set time which God had spoken
to him, v. 2. Note, God is always punctual to his
time; though his promised mercies come riot at the
time we set, they will certainly come at the time
that He sets, and that is the best time. 2. He was
born by virtue of the promise; Sarah by faith re
ceived strength to conceive, Heb. 11. 11. God
therefore, by promise, gave that strength. It was
not by the power of common providence, but by the
power of a special promise, that Isaac was born. A
sentence of death, as it were, passed upon the se
cond causes; Abraham was old, and Sarah old, and
both as good as dead; and then the word of God
took place. Note, True believers, by virtue of
God's promises, are enabled to do that which is
above the power of human nature, for by them they
partake of a divine nature, 2 Pet. 1. 4.
II. Abraham's obedience to God's precept con
cerning Isaac. 1. He named him, as God com
manded him, v. 3. God directed him to name him
for a memorial, Isaac, laughter; and Abraham,
whose office it was, gave him that name, though he
might have designed hirii sotrie other name of a
more pompous signification. Note, It is fit that the
luxuriahcy of human invention should always yield

to the sovereignty and plainness of divine institution;
yet there was good reason for the name. (1. ) When
Abraham received the promise of him, he laughed
for joy, ch. 17. 17. Note, When the sun of comfort
is risen upon the soul, it is good to remember how
welcome the dawning of the day was, and with what
exultation we embraced the promise. (2.) When
Sarah received the promise, she laughed with dis
trust and diffidence. Note, When God gives us
the mercies we began to despair of, we ought to
remember with sorrow and , shame our sinful dis
trusts of God's power and promise, when we were
in pursuit of them. (3.) Isaac was himself, after-:
ward, laughed at by Ishmael, v. 9, and perhaps his
name bid him expect it Note, God's favourites
are of the world's laughing-stocks. (4. ) The pro
mise which he was, not only the son, but the heir
of, was to be the joy. of all the saints in all ages, and
that which would fill their mouths with laughter.
2. He circumcised him, v, 4. The covenant being
established with him, the seal of the covenant was
administered to him: and though a bloody ordi
nance, and he a darling, yet it must not be omitted;
no, nor deferred beyond the eighth day. God had
kept time in performing the promise, and therefore
Abraham must keep time in obeying the precept
III. The impressions which this mercy made
upon Sarah.
1. It filled her with joy, v. 6> " God has made
me to laugh; he has given me both cause to rejoice,
and a heart to rejoice," Thus the mother of our
Lord, Luke 1. 46, 4,7. Note, (1.) God bestows
mercies upon his people to encourage their joy in
his work and service: arid whatever is the matter
of our joy, God must be acknowledged as the Au
thor of it, unless it be the laughter of the fool. (% )
When mercies have been long deferred, they are
the more welcome when they come. (3.) It adds
to the comforts of any mercy, to have our friends
rejoice with us in it See Luke 1. 58. They that
hear us, will laugh with me: for laughing is catch
ing. Others would rejoice in this instance of God's
Eower and goodness, and be encouraged to trust in
ini. See Ps. 119. 74.
2. It filled her with wonder, v. 7. Observe here,
(1.) What it was she thought so wonderful, that
Sarah should give children suck, that she should
not only bear a child, but be so strong and hearty
at that age, as to give it suck. Note, Mothers, if
they be able, ought to be nurses to their own chil
dren. Sarah was a person of quality; was aged;
nursing might be prejudicial either to herself, or to
the child, or to both; she had choice of nurses, no
doubt, in her own family; and yet she would do her
duty in this matter; and her daughters the good
wives are, while they thus do well, 1 Pet. 3. 5, 6.
See Lam. 4. 3. (2.) How she expressed her won
der, " Who would have said it? The thing was so
highly improbable, so near to impossible, that if
any one but God had said it, we could not have be
lieved it." Note, God's favours to his covenant
people are such as surpass both their own and
other's thoughts and expectations; who could ima
gine that God should do so much for those that de
serve so little, nay, for those that deserve so ill?
See Eph. 3. 20. 2 Sam. 7. 18, 19. Who would
have said that God should send his Son to die for
us, his Spirit to sanctify us, his angels to attend us?
Who would have said that such great sins should
be pardoned, such mean services accepted, and such
worthless worms taken into covenant and commu
nion with the great and holy God?
IV. A short account of Isaac's infancy, v. 8, The
child grew; special notice is taken of this, though
a thing of course, to intimate that the children rf
the promise are growing children: See Luke 1. 80.
2. 40. They that are born of God, shall increase

GENESIS, XXI.

123

more and more with the increase of God, Col. 3.
19. He grew so as not always to need milk, but
was able to bear strong meat, and then he was.
weaned: See Heb. 5. 13, 14. And then it was. that
Abraham made a great feast for his friends and
neighbours, in thankfulness to God for his mercy to
him. He made this feast, not on the day that Isaac
was born, that would have been too great a distur
bance to Sarah; nor on the day that he was circutn-
cised, that would have been too great a diversion
from the ordinance; but on the day that he was
weaned, because God's blessing upon the nursing
of children, and the preservation of them through
the perils of the infant-age, are signal instances of
the care and tenderness of the Divine Providence,
which ought to be acknowledged, to its praise: see
Ps. 22. 9, 10. Hos. 11. 1, 2,
9. And Sarah saw the son of Hagar the
Egyptian, which she had born unto Abra
ham, mocking. 10. Wherefore she said
unto Abraham, Cast out this bond-woman,
and her son : for the son of this bond-wo
man shall not be heir with my son, even
with Isaac. 11. And the thing was very
grievous in Abraham's sight because of his
son. 12. And God said unto Abraham,
Let it riot be grievous in thy sight because
of the lad, and because of thy bond-woman ;
in all that Sarah hath said unto thee, hear
ken unto her voice ; for in Isaac shall thy
seed be called. 13. And also of the son of
the bond-woman will 1 make a nation, be
cause he is thy seed.
The casting out of Ishmael is here considered of,
and resolved on.
1. Ishmael himself gave the occasion, by some
affronts he gave to Isaac his little brother; some
think, on the day that Abraham made the feast, for
joy that Isaac was safely weaned, which, the Jews
say, was not till he was three years old; others say,
five. Sarah herself was an eye-witness of the
abuse; she saw the son of the Egyptian, mocking,
v. 9, mocking Isaac, no doubt, for it is said, with
reference to this, Gal. 4. 29, that he that was born
after the flesh, persecuted him that was born after
the Spirit. Ishmael is here called the son of the
Egyptian, because, as some think, the 400 years'
affliction of the seed of Abraham by the Egyptians
began now, and was to be dated from hence, ch. 15.
13. She saw him playing with Isaac, so the LXX.
and, in play, mocking him. Ishmael was fourteen
years older than Isaac; and when children are to
gether, the elder should be careful and tender of
the younger: but it argued a very base and sordid
disposition in Ishmael, to be abusive to a child that
was no way a match for him. Note, 1. God takes
notice of what children say and do in their play:
and will reckon with them, if they say or do amiss,
though their parents do not 2. Mocking is a great
sin, and very provoking to God. 3. There is a
rooted remaining enmity in the seed of the serpent
against the Seed of the woman. The children of
promise must expect to be mocked. This is perse
cution which they that live godly, must count upon.
4. None are rejected and cast out from God, but
those who have first deserved it; Ishmael is con
tinued in Abraham's family, till he becomes a dis
turbance, grief, and scandal to it
II. Sarah made the motion, v. 10, Cast out this
bond-woman. This seems to be spoken in some
heat, vet it is quoted, Gal. 4.; 30, as, if it had been

spoken by a spirit of prophesy ; and it is the sentence
passed on all hypocrites and carnal people, though
they have a place and name in the visible church;
all that are bom after the flesh and not bom again,
that rest in the law and reject the gospel-promise,
shall certainly be cast out. It is made to point par
ticularly at , the rejection of the unbelieving Jews,
who, though they were the seed of Abraham, yet
because they submitted not to the gospel-covenant,
were unchurched and disfranchised: and that
which, above any thing, provoked God to cast them
off, was, their mocking ^nd persecuting of the gos
pel-church, God's Isaac, in its infancy, 1 Thess. 2.
16. Note, There are many who are familiarly
conversant with the children of God in this world,
and yet shall not partake with them in the inherit
tance of sons. Ishmael might be Isaac's play-fel
low and school-fellow, yet not his fellow-heir.
III. Abraham was averse to it, v. 11, The thing
was very grievous in Abraham's sight. 1. It griev
ed him that Ishmael had given such a provocation,
Note, Children ought to consider that the more
their parents love them, the more they are grieved
at their misconduct, and particularly their quarrels
among themselves. 2, It grieved him that Sarah
insisted upon such a punishment. "Might it not
suffice to correct him; would nothing less serve than
to expel him?" Note, Even the needful extremities
which must be used with wicked and incorrigible
children, are very grievous to tender parents, who
Cannot thus afflict willingly.
IV. God determined it, v. 12, 13. We may well
suppose Abraham; to be greatly agitated about this
matter; loath to displease Sarah, and yet loath to
expel Ishmael; in this difficulty, God tells him what
his will was, and then he is satisfied. Note, A good
man desires no more in doubtful cases than to know
his duty, and what God would have him do; and
when he is clear in that, he is, or should be, easy.
To make Abraham so, God sets this matter before
him in a true light, and shows him, 1. That the cast
ing outof Ishmael was necessary to the establishment
of Isaac in the rights and privileges of the covenant.
In Isaac shall thy seed be called: both Christ and
the church must descend from Abraham through
the loins of Isaac; this is the entail of the promise
upon Isaac, and is quoted by the apostle, (Rom. 9.
7.) to show that not all who came from Abraham's
loins, were the heirs of . Abraham's covenant.
Isaac, the promised son, must be the father of the
promised seed; therefore, "Away with Ishmael,
send him for enough, lest he corrupt the manners,
or attempt to invade the rights of Isaac." It will
be his security to have his rival banished. The
covenant-seed of Abraham must be a peculiar peo
ple, a people by themselves, from the very first
distinguished, not mingled with those that were out
of covenant, for this reason, Ishmael must be sepa
rated. Abraham was called alone, and so must
Isaac be. See Isa. 51. 2. It is probsble that Sarah
little thought of this, .(John 11. 51.) but God took
what she said, and turned it into an rracle, as after
ward, ch. 27. 10. 2. That the casting out of Ish
mael should not be his ruin, v. 13, He shall be a
nation, because he is thy seed. We are not sure
that it was his eternal ruin; it is presumption to say
that all those who are left out of the eternal dispen
sation of God's covenant, are therefore excluded
from all his mercies: those may be saved, who are
not thus honoured. However, we are sure it was
not his temporal ruin. Though he was chased cut
of the church, he w?s not chased out of the world.
I will make him a nation. Note, (1.) Notions are
of God's making; he founds them, he forms them,
he fixes them. (2.) Many are full of the bless
ings of God's providence, that are strangers to the
blessings of his covenant. (3.) The children of this

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GENESIS, XXI.

world often fare the better, as to outward things,
for their relation to the children of God.
14. And Abraham rose up early in the
morning, and took bread, and a bottle of
water, and gave it unto Hagar, putting it on
her shoulder, and the child, and sent her
away : and she departed, and wandered in
the wilderness of Beer-sheba. 1 5. And the
water was spent in the bottle, and she cast
the child under one of the shrubs. 16. And
she went, and sat her down over against
him a good way oft, as it were a bow-shot :
for she said, Let me not see the death of the
child. And she sat over against him, and
lift up her voice, and wept. 17. And God
heard the voice of the lad ; and the angel of
God called to Hagar out of heaven, and
said unto her, What aileth thee, Hagar ?
Fear not; for God hath heard the voice of
the lad where he is. 1 8. Arise, lift up the
lad, and hold him in thine hand ; for 1 will
make him a great nation. 19. And God
opened her eyes, and she saw a well of
water ; and she went, and filled the bottle
with water, and gave the lad drink. 20.
And God was with the lad ; and he grew,
and dwelt in the wilderness, and became an
archer. 21 . And he dwelt in the wilderness
of Paran : and his mother took him a wife
out of the land of Egypt.
Here is,
I. The casting out of the bond-woman and her son
from the family of Abraham, v. 14. _ Abraham's
obedience to the divine command in this matter was
speedy; early in the morning, we may suppose im
mediately after he had, in the night's visions, re
ceived orders to do this. It was also submissive; it
was contrary to his judgment, at least, to his own
inclination, to do it; yet as soon as he perceives that
it is the mind of God, he makes no objections, but
silently does as he is bidden, as one trained up to an
implicit obedience. In sending them away without
any attendants, on foot, and slenderly provided for,
it is probable that he observed the directions given
him. If Hagar and Ishmael had conducted them
selves well in Abraham's family, they might have
continued there; but they threw themselves out by
their own pride and insolence, which were thus
justly chastised. Note, By abusing our privileges,
we forfeit them. Those that know not when they
are well off in such a desirable place as Abraham s
family, deserve to be cashiered, and to be made to
know the worth of mercies by the want of them.
II. Their wandering in the wilderness, missing
their way to the place Abraham designed them for
a settlement. 1. They were reduced to great distress there;
their provisions were spent, and Ishmael was sick;
he that used to be full fed in Abraham's house,
where he waxed fat and kicked, now fainted and
sunk, when he was brought to short allowance.
Hagar is in tears, and sufficiently mortified; now
she wishes for the crumbs she had wasted, and
made light of, at her master's table; like one under
the power of the spirit of bondage, she despairs of
relief, counts upon nothing but the death of the
child, (v. 15, 16.) though God had told her, before
tie was born, that he should live to be a man, a

great man. We are apt to forget former promises,
when present providences seem to contradict them;
for we live by sense.
2. In this distress, God graciously appeared for
their relief; he heard the voice of the lad,, v. 17.
We read not of a word he said; but his sighs, and
groans, and calamitous state, cried loud in the ears
of mercy. An angel was sent to comfort Hagar,
and it was not the first time that she had met with
God's comforts in a wilderness; she had thankfully
acknowledged the former kind visit which God
made her in such a case, ch. 16. 13, and therefore
God now visited her again with seasonable succours.
(1.) The angel assures her of the cognizance God
took of her distress; God has heard the voice of the
lad where he is, though he is in a wilderness: for
wherever we are, there is a way open heaven
ward; therefore lift up the lad, and hold him in thy
hand, v. 18. Note, God's readiness to help us
when we are in trouble, must not slacken, but
quicken, our endeavours to help ourselves. (2.)
He repeats the promise concerning her son, that he
should be a great nation, as a reason why she
should bestir herself to help him. Note, It should
engage our care and pains about children and young
people, to consider that we know not what God has
designed them for, nor what great use Providence
may make of them. (3.) He directs her to a pre
sent supply, v. 19, he opened her eyes, which were
swollen, and almost blinded, with weeping; and
then she saw a well of water. Note, Many that
have reason enough to be comforted, go mourning
from day to day, because they do not see the reason
they have for comfort. There is a well of water
by them in the covenant of grace, but they are not
aware of it; they have not the benefit of it, till the
same God that opened their eyes to see their
wound, opens them to see their remedy, John 16.
6, 7. Now the apostle tells us, that those things
concerning Hagar and Ishmael are nwhyufv/jmn.
Gal. 4. 24, they are to be allegorized; this then will
serve to illustrate the folly of those, [1.] Who like
the unbelieving Jews, seek for righteousness by the
law and the carnal ordinances of it, and riot by the
promise made in Christ, thereby running them
selves into a wilderness of want and despair. Their
comforts are soon exhausted, and if God save them
not by his special prerogative; and by a miracle of
mercy open their eyes, and undeceive them, they
are undone. [2.] Their folly also, who seek for
satisfaction and happiness in the world and the
things of it Those that forsake the comforts of
thecovenant and communion with God, and choose
their portion in this earth, take up with a bottle of
water, poor and slender provision, and that, soon
spent; they wander endlessly in pursuit of satisfac
tion, and, at length, sit down short of it
III. The settlement of Ishmael, at last in the wil
derness of Paran, v. 20, 21, a wild place, fittest for
a. wild man; and such an one he was, ch. 16. 12.
They that are born after the flesh, take up with the
wilderness of this world, while the children of
the promise aim at the heavenly Canaan, and can
not be at rest till they are there. Observe, 1. He
had some tokens of God's presence, God was with
the lad; his outward prosperity was owing to this.
2. By trade he was an archer, which intimates that
craft was hi* excellency, and sport his business; re
jected Esau was a cunning hunter. 3. He matched
among his mother's relations; she took him a wife
out of Egypt; as great an archer as he was, he did
not think he took his aim well in the business of
marriage, if he proceeded without his mother's
advice and consent
22. And it came to pass at that time, that
Abimelech, and Phichol the chief captain

GENESIS, XXI.

126

of his host, spake unto Abraham, saying,
God is with thee in all that thou doest. 23.
Now therefore swear unto me here by God,
that thou wilt not deal falsely with me, nor
with my son, nor with my son's son : but ac
cording to the kindness that 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 Abimelech, because of a
well of water, which Abimelech's servants
had violently taken away. 26. And Abi
melech said, I wot not who hath done this
thing : neither didst thou tell me, neither yet
heard I of it but to-day. 27. And Abra
ham took sheep and oxen, and gave them
unto Abimelech : and both of them made a
covenant. 28. And Abraham set seven
ewe-lambs of the flock by themselves. 29.
And Abimelech said unto Abraham, What
mean these seven ewe-lambs, which thou
hast set by themselves ? 30. And he said,
For 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 Beer-sheba :
because there they sware both of them. 32.
Thus they made a covenant at Beer-sheba :
then Abimelech rose up, and Phichol the
chief captain of his host, and they returned
into the land of the Philistines.
We have here an account of the treaty between
Abimelech and Abraham, in which appears the ac
complishment of that promise, ch. 12. 2, that God
would make his . name great. His friendship is
valued, is courted, though a stranger, though a
tenant at will to the Canaanites and Perizzites.
I. The league is proposed by Abimelech, and
Phichol his prime-minister of state, and general of
his army. 1. The inducement to it was God's fa
vour to Abraham, v. 22, " God is with thee in all
thou doest, and we cannot but take notice of it"
Note, (1.) God in his providence sometimes shows
his people such tokens for good, that their neigh
bours cannot but take notice of it, Ps. 86. 17. Their
affairs do so visibly prosper, and they have such re
markable success in their undertakings, that a con
fession is extorted from all about them, of God's
presence with them. (2. ) It is good being in favour
with those that are in favour with God, and having
an interest in them that have an interest in heaven,
Zech. 8. 23, We will go with you, for we have
heard that God is with you. We do well for our
selves, if we have fellowship with those that have
fellowship with God, 1 John 1. 3. 2. The tenor of
it was, in general, that there should be a firm and
constant friendship between the two families, which
should not upon any account be violated, This
bond of friendship must be strengthened by the
bond of an oath, in which the true God was ap
pealed to, both as a Witness of their sincerity, and
an Avenger, in case either side were treacherous,
v. 23. Observe, (1.) He desires the entail of this
league upon his posterity, and the extent of it to his
people. He would have his son, and his son's son,
and his land likewise, to have the benefit of it.
Good men should secure an alliance and communion
with the favourites of heaven, not for themselves

only, but for their's also. (2. ) He reminds Abra- ,
ham of the fair treatment he had found among
them, according to the kindness I have done untc
thee. As those that have received kindness, must
return it, so those that have showed kindness, may
expect it
II. It is consented to by Abraham, with a particu
lar clause inserted about a well. In Abraharn's
part of this transaction, 1. He was ready to enter
irito this league with Abimelech, finding him to be
a man ofhonour and conscience, and that had the
fear of God before his eyes, v. 24', / will swear.
Note, (1.) Religion does not make men morose and
unconversable; I am sure it ought not; we must not,
under colour of shunning bad company, be sour to
all company, and jealous of eyery body. (2.) An
honest mind does not startle at givirig assurances: if
Abraham say that he will be true to Abimelech, he
is not afraid to swear it: an oath is for confirma-
tioni 2. He prudently settled the matter concern-.
ing a well, which Abirilelech's.servants had quarrel
led with Abraham about. ' Wells of water, it seems,
were choice goods in that country: thanks be to God,
that they are not so scarce in our's. (1. ) Abraham
mildly told Abimelech of it, v. 25. Note, If our
brother trespass against us, we must, with the meek
ness of wisdom, teli him his fault, that' the. matter
may be fairly accommodated, and an end made of it,
Matt 18. 15. (2.) He acquiesced in Abimelech's
justification of himself in this matter, v: 26, I wot
not who has done this thing. . Many are suspected
of injustice and unkindness, that are perfectly inno
cent, which we ought to be glad to be convinced of:
the faults of servants must not be imputed to their
masters, unless they know of them, and justify them;
and no more can be expected from an honest man,
than that he be ready to do right, as soon as he
knows that he has done wrong. (3.) He took care
to have his title to the well cleared and confirmed,
to prevent any disputes or quarrels for the future,
v. 30. It is justice, .as well as wisdom, to do thus, in
perpetuam rei memoriam—that the circumstance
may be perpetually remembered. 3. He made a
very haridsomeprese'nt to Abimelech, v.- 27. It was
not any thing curious or fine that he presented to
him, but that which was valuable and useful, sheep
and oxen, in gratitude for Abimelech's kindness to
him, and in token of hearty friendship between
them : the interchanging of kind offices is the im
proving of love; that which is mine, is my friend's.
4. He ratified the covenant by an qath, and register
ed it by giving a new1 name to the place, v. 31.
Beer-sheba, the well of the oath, in remembrance of
the covenant they sware to, that they might be ever
mindful of it; or, the well of seven, in remembrance
of the seven lambs given to Abimelech, as a consi
deration for his confirming Abraham' titie to that
well. Note, Bargains made, must be remembered,
that we may make them good, and may not break
our word through oversight.
33. And Abraham planted a grove in
Beer-sheba, and called there on the name of
the Lord, the everlasting God 34. And
Abraham sojourned in the Philistines' land
many days.
. Observe, 1. Abraham, being got into a good neigh
bourhood,'knew when he was well off, and continu
ed a great while there: there he planted a grove for
a shade to his tent, or perhaps an orchard for fruit
trees; and there, though we cannot say he settled,
for God would have him, while he lived, to be a
stranger and a pilgrim; yet hesq/'oz/rnfrfmany days,
as many as would consist with his' character, as
Abraham the Hebrew, or passenger.

126

GENESIS, XXII.

2. There he made no^ only a constant practice,
but an open profession of Jyis religion. There he
called on the name of the Lord, the everlasting God,
probably, in the grove he planted, which was his
oratory or house of prayer. Christ prayed in a gar
den, on a mountain. (1.) Abraham kept up public
worship, to which, probably, his neighbours resort
ed, that they might jojn with him. Note, Good
men should not only retain their goodness wherever
they go,, but do all they can to propagate it, and
make others good. (2.) In calling on the Lord, we
must eye him as the everlasting God, the God of
the world ; so some. Though God had made him
self known to Abraham as his God in particular,
and in covenant with him, yet he forgets not to give
glory to him as the Lord of all : the everlasting God,
who was before all worlds, and will be when time
and days shall be no more. See Isa, 40. 28.
CHAP. XXII.
We have here that famous story of Abraham's offering up
his son Isaac, that is, his offering to offer him, which is
justly looked upon as one of the wonders of the church.
Here is, I. The strange command which God gave to
Abraham concerning it, v. 1, 2. II. Abraham's strange
obedience to this command, v 3 . .10. III. The strange is
sue of this trial. 1. The sacrificing of Isaac was coun
termanded, y. II, 12. 2. Another sacrifice was provided,
v. 13, 14. 3. The covenant was renewed with Abraham,
hereupon, v. 15 . . 19. Lastly, An account of some of
Abraham's relations, v. 20. . 24.
1. A ND it came to pass after these
J\. things, that God did tempt Abraham,
and said unto him, Abraham. And he said,
Behold here I am. 2. And he said, Take
now thy son, thine only son Isaac, whom
thou lovest, and get thee into the land of
Moriah ; and offer him there for a burnt-of
fering upon one of the mountains which I
will tell thee of.
Here is the trial of Abraham's faith, whether it
continued so strong, so vigorous, so victorious, af
ter a long settlement in communion with God, as it
was at first, when by it he left his country: then, it
was made to appear that he loved God better than his
father: now, that he loved him better than his son.
Observe here,
I. The time when Abraham was thus tried; (v.
1. ) after these things ; after all the other exercises
he had had, all the hardships and difficulties he had
gone through : now, perhaps, he was beginning to
think the storms were all blown over; but after all
this encounter comes, which is sharper than any
yet. Note, Many former trials will not supersede,
or secure us from further trials; we have not yet put
off the harness, 1 Kings 20. 11. SeePs. 30. 6, 7.
II. The Author of the trial; God tempted him,
not to draw him to sin, so Satan tempts: if Abraham
had sacrificed Isaac, he had not sinned; his orders
would have justified him, and borne him out; God
tempted him, to discover his graces, how strong
they were, that they might be found to praise, and
honour, and glory, 1 Pet 1. 7. Thus God tempt
ed Job, that he might appear not only a good man,
but a great man. God did tempt Abraham; he did
lift up Abraham, so some read it; as a scholar that
improves well, is lifted up when he is put into a high
er form. Note, Strong faith is often exercised with
strong trials, and put upon hard services.
III. The trial itself; God appeared to him as he
had formerly done, called him by name,. Abraham,
that name which had been given him in ratification
of the promise. Abraham, like a good servant,
readily answered, " Here am I; what says my
Lord unto his servant?" Probably, he expected
some renewed promise like those, ch,15. 1, and

17. T. But, tq his great amazement, that which
God has to say to him, is, in short, Abraham, go, kill,
thy son ; and this command is given him in such
aggravating language, as makes the temptation abun
dantly more grievous. When God speaks, Abra-j
ham, no doubt, takes notice of every word, and lisT
tens attentively to it; and every word here is a sword
in his bones; the trial is steeled with trying phrases;
Is it any pleasure to the Almighty that he should
afflict ? No, it is not; yet when Abraham's faith is to
be tried, God seems to take pleasure in.the aggrava
tion of the trial, v. 2. Observe,
1. The person to be offered; (1.) Take thy son,
not thy bullocks and thy lambs; how willingly would
Abraham have parted with them by thousands to
redeem Isaac ! No, / will take no bullock out of thy
house, Ps. 50. 9. "I must have thy son: not thy
servant,, no, not the steward of. thine house, that
shall not serve the turn; I must have thy son."
Jephthah, in pursuance of a vow, offered a daugh-.
ter ; but Abraham must offer his son, in whom thft
family was to be built up. *' Lord let it be an adopts
edson;" No, (2.) " Thine only son; thine only son,
by Sarah. " Ishmael was lately cast out to the grief
of Abraham; and now Isaac only was left, and must
he go too ? Yes, (3.) " Take Isaac, him, by name,
thy laughter, that son. indeed," ch. 17. 19, not " Send
for Ishmael back, and offer him; no, it must be
Isaac:" "But, Lord, I love Isaac, he is to me as my
own soul; Ishmael is not, and wilt thou take Isaac
also? All this is against me:" Yes, (4.) That son
whom thou lovest. It was a trial of Abraham's love
to God, and therefore it must be in a beloved son,
and that string must be touched most upon: in the
Hebrew it is expressed more emphatically, and, I
think, might very well be read thus, Take now that
son of thine, that only one of thine, whom thou,
lovest, that Isaac. God's command must over-rule
all these considerations.
2. The place; in the land ofMoriah,three days'jour-
ney off; so that he might have time to consider it,
and, if he did it, might do it deliberately, that it
might be a service the more reasonable, and the
more honourable.
3. The manner; offer him for a burnt-Offering ;
he must not only kilihis son, but kill him as a sacri
fice, kill him devoutly, kill him by rule, kill him
with all that pomp and ceremony, with all that se-.
dateness and composure of mind, with which he
used to offer his burnt-offerings.
3. And Abraham rose up early in the
morning, and saddled his ass, and took two
of his young men with him, and Isaac his
son ; and clave the wood for the burnt-offer
ing, and rose up, and went unto the place of
which God had told him. 4. Then on the
third day Abraham lift up his eyes, and saw
the place afar off. 5. And Abraham said
unto his young men, Abide ye here with the
ass ; and 1 and the lad will go yonder and
worship, and come again to you. 6. And
Abraham took the wood of the burnt-offer
ing, and laid it upon Isaac his son; and b&
took the fire in his hand, and a knife ; and
they went both of them together. 7. And;
Isaac spake unto Abraham his father, anil
said, My father : and he said, Here am I,
my son. And he said, Behold, the fire and
the wood : but where is the lamb for a burnt*
offering ? 8. And Abraham said, My son,
God will provide himself a lamb for a burnt-

GENESIS, XXII.

12/

offering : so they went both of them togeth
er. 9. And they came to the place which
God had told him of; and Abraham built an
altar there, and he laid the wood in order,
and bound Isaac his son, and laid him on
the altar upon the wood. 10. And Abra
ham stretched forth his hand, and took a
knife to slay his son.
We have here Abraham's obedience to this se
vere comijiand: Being tried, he offered up Isaac,
Heb. 11. 17. Observe,
I. The difficulties which he brake through in this
act of obedience; much might have been objected
against it. As,
1. It seemed directly against an antecedent law
of God, . whjch forbids rhurder, under a severe pen
alty, ch. 9. 5, 6. Now can the unchangeable God
contradict himself ? He that hates robbery for burnt-
offering, (Isa. 61. 8.) cannot delight in murder for it.
2. How would it consist with natural affection to
his own son ? It would be not only murder, but the
worst of murders. Cannot Abraham be obedient,
but he must be unnatural ? If God insist upon a hu
man sacrifice, is there none but Isaac to be the offer
ing; and none but Abraham to be the offerer ? .Must
the father of the faithful be the monster of all .fa
thers ?
3. God gave him no reason for it When Ishmael
was to be cast out, a just cause was assigned, which
satisfied Abraham; but here Isaac must die,- and
Abraham must kill him, and neither the one nor the
other must know on what account. If Isaac had
been to die a martyr for the truth, or his life had
been the ransom of some other life more precious,
it had been another matter; or if he had died as a
criminal, a rebel against God or his parents, as in
the case of the idolater, (Deut 13. 8, 9.) or the stub
born son, (Deut. 21. 18, 19.) it might have, passed
as a sacrifice to justice; but the case is not so: he is a
dutiful, obedient, hopeful, son; " Lord, what profit
is there in his blood ?"
•4. How would this consist with the promise ?
Was it not said that m Isaac shall thy seed be called?
But what comes of that seed, if this pregnant bud
be broken off so soon ?
5. How should he ever look Sarah in the face
again ? With what face can he return to her and
his family, with the blood of Isaac sprinkled on his
farments, and staining all his raiment ? Surely a
loody husband hast thou been unto me, would Sa
rah say, as Exod. 4. 25, 26, and it would be likely to
alienate her affections for ever both from him and
from his God.
6. What would the Egyptians say; and the Ca
naanites and Perizzites which dwelt then in the
land? It would bean eternal reproach to' Abraham,
and to his altars. "Welcome nature, if this be
grace. " These, and many the like objections, might
have been made; but he was infallibly assured that
it was indeed a command of God, and not a delusion;
and that was sufficient to answer them all. Note,
God's commands must not be disputed, but obeyed:
we must not consult with flesh and blood about them,
(Gal. 1. 15. 16.) but with gracious obstinacy persist
in our obedience to them.
II. The several steps of this obedience: all which
help to magnify it, and to show that he was guided
by prudence, arid governed by faith, in the whole
transaction. 1. He rises early, v. 3. Probably, the command
was given in the visions of the night, and early the
next morning, he set himself about the executionof
it, did not delay, did not demur, did riot take time to
deliberate; for the command was peremptory, and

would not admit a debate. Note, Those that d<i
the will of God heartily, will do it speedily: while
we delay, time is lost, and the heart hardened.
2. He gets things ready for a' sacrifice, and as if
he himself had been a Gibeonite, it should ¦ seem,
with his own hands he cleaves the wood for the
burnt-offering, that that might not be to seek, when
the sacrifice was to be offered; spiritual sacrifices
must be thus prepared for.
3. It is very probable that he said nothing of it to
Sarah; this is a journey which she must know no
thing of, lest she prevent it. There is so much in
our own hearts to hinder our progress in duty, that
we have need, as much as may be* to keep out of
the way of other hindrances.
4. He carefully looked about him, to discover the
place appointed for the sacrifice, which God had
promised by some sign to direct him to. Probably
the direction was given by an. appearance of the Di
vine Glory in the place, some pillar of fire reaching
from heaven to earth, visible at a distance, and to
which he pointed, when he said, (v. 5.) ." We will
go yonder, where you see the light, and worship. "
5. He. left his servants at some distance off, (v.
5. ) lest they should have interposed, and created
him some disturbance in his strange oblation; for
Isaac was, no doubt, the darling of the whole family.
Thus, when Christ was entering upon his agony in
the garden, he took only three of. his disciples with
him, and left the rest at the garden door. Note, It
is our wisdom and duty, when we are going to wor
ship God, to lay aside all those thoughts and cares
which may divert us from the service, leave them at
the bottom of the. hill, that- we may attend on the
Lord without distraction.
6. He obliged Isaac to carry the wood, (both to
try his obedience in a lesser iriatter, first, and that
he might typify Christ, who carried his own cross,
John 19. 17.) while he himself, though he knew
what he did, with a steady and undaunted resolu
tion, carried the fatal knife and fire, v. 6. Note,
Those that through grace are resolved upon, the
substance of any service or suffering for God, must
overlook the little circumstances which make it
doubly difficult to flesh and blood.
7. Without any ruffle or disorder, he talks it
over with Isaac, as if it had been but a common
sacrifice that he was going to offer, v. 7, 8. (1. )It was
a very affecting question that Isaac asked him, as
they were going together : My father, said Isaac;
it was a melting word, which,, one would. think,
should strike deeper in the breast of Abraham,
than his knife could in the breast of Isaac. He
might have said, or thought at least, " Call me not
thy father, who am now to be thy murderer. ; can a
father be so barbarous, so perfectly lost to all the
tenderness of a father?". Yet he keeps his temper,
and keeps his countenance, to admiration; he calm
ly waits for his son's question, and this is it, Behold,
the fire and the wood, but where is the lamb? See
how expert Isaac was in the law and custom of sa
crifices: this it is to be well-catechised. This is,
[1.] A trying question to Abraham. How could
he endure to think that Isaac is himself the lamp?
So it is, but Abraham, as yet, dares not tell him so;
Where God knows the faith to be arniour of proof
he will laugh at .the trial of the innocent, Job; 9. 23.
[2.] It is a teaching question to us all; that when
we are going to worship God, we should seriously
consider whether we have every thing ready, espe
cially the Lamb for a burnt-offering; behold, the
fire is ready, that is, the Spirit's assistance, and
God's acceptance; the wood is ready, the instituted
ordinances designed to kindle our affections, (which
indeed,' without the Spirit, are but like wood with
out fire, but the Spirit works by them,) all things
are now ready; but where is the lamb? Where is

128

GENESIS, XXU.

the heart? Is that ready to be offered up to God,
to ascend to him as a burnt-offering? (2.) It. was a
very prudent answer which Abraham gave him, v.
8, My son, God Will provide, himself a Iambi This
was the language, either [1,] Of his obedience;
"We must offer the lamb which God has appointed
now to be Offered;" thus givinghim this general
rule of submission to the divine will, to prepare
him for the application of it to himself very quick
ly. Or, [2.]. Of his faith; whether he meant it so
or not, this proved to be the meaning of it; a sacri
fice was provided instead of Isaac, Thus, First,
Christ, the great Sacrifice of atonement, was of
God's providing; when none in heaven or earth
could have found a lamb for that burnt-offering,
God himself found the ransom, Ps. 89. 20. Second
ly, All our sacrifices of acknowledgriient are of
God's providing too. It is he that prepares the
heart, Ps. 10. 17. The broken and contrite spirit
is- a sacrifice of God, Ps. 51. 17, of his providing.
8. With the same resolution and composedness
of mind, after many thoughts of heart, he applies
himself to the completing of the sacrifice, v. 9, 10.
He goes on with a holy wilfulness, after iriany a
weary step, and with a. heavy heart he arrives, at
length, at the fatal place, builds the altar, an altar
of earth, we may suppose, the saddest that ever he
built, (and he had built many an one,) lays the wood
in order for his Isaac's funeral pile, and now tells
him the amazing news; f Isaac, thou art the lamb
which God has provided." Isaac, for aught that
appears, is as willing as- Abraham ; we do not find
that he made any objection against it, any petition
for his life, that he attempted to make' his escape,
much less that he struggled with his aged father,
or made any resistance: Abraham does it, God
will have it done, and Isaac has learned to submit
to both; Abraham, no doubt, comforting him with
the same hopes, With which he himself 'by faith was
comforted. Yet it is necessary that a sacrifice be
bound. The great Sacrifice, which, in the fulness
of time, was to' be offered up, must be bound, and
therefore so must Isaac. But with what heart
could tender Abraham tie those guiltless hands,
that perhaps - had often been lifted up to ask his
blessing, and stretched out to embrace him, and
were now the more straitly bound with the cords of
love and duty ! However, it must be done. Hav
ing bound him, he lays him upon the altar, and his
hand upon the head of his sacrifice; and now, we
may suppose, with floods of tears, he gives and
takes, the final farewell of a parting kiss, perhaps
he takes another for Sarah, from her dying son.
This being done, he resolutely forgets the bowels
of a father, and puts on the awful gravity of a sacri-
ficer; with a fixed heart, and an eye lifted up to
heaven, he takes the knife, and stretches out his
hand to give the fatal cut to Isaac's throat Be as
tonished, O heavens, at this; and wonder, O earth!
Here is an act of faith and obedience, which de
serves to be a spectacle to Godi angels, and men.
Abraham's darling, Sarah's laughter, the church's
hope, the heir of promise, lies ready to bleed and
die by his own father's hand, who never shrinks at
the doing of it. Now this obedience of Abraham
in offering up Isaac, is a lively representation, (1.)
Of the love of God to us, in delivering up his only-
begotten Son to suffer and die for us, as a sacrifice;
it pleased the Lord hirnself to bruise him. See Isa.
53. 10. Zech. 13. 7. Abraham was obliged, both
in duty and gratitude, to part with Isaac, and parted
with him to a friend; but God was under no obliga
tions to us, for we were enemies. (2.) Of our duty
to God, in return of that love; we must tread in the
steps of this faith of Abraham. God, by his word,
calls us to part with all for Christ; all our sins,
though they have been as a right hand, or a right

eye, or an Isaac; all those things that are compel
tors and rivals with Christ for the sovereignty of the.
heart; (Luke 14. 26.) and we must cheerfully let
them all go. God, by his providence, which is
truly the voice of God, calls us to part With an Isaac
sometimes, and we must do it with a_ cheerful re
signation and submission to his holy will, 1 Sam. 3.
18. 11; And the angel of the Lord called
unto him out of heaven, and said, Abraham,
Abraham: and he said, Here am I. 12.
And he said, Lay not thine hand upon the
lad, neither do thou any thing unto him :
for now I know that thou fearest God, see
ing thou hast notwith-held thy son, thine
only son, from me. 13, And Abraham lift
ed up his eyes, and looked, and behold, be
hind him a ram caught in a thicket by his
horns: and Abraham went and took the
ram, and offered him up for a burnt-offering
in the stead of 'his son. 14; And Abraham
called the -name pf that place Jehovah-
jireh : as it is said to this day. In the
mount of the Lord it shall be seen.
. Hitherto this story has been very melancholy,
and seems to hasten towards a most tragical period;
but here the sky, of a sudden, clears up, the sun
breaks out, a bright and pleasant scene opens ; the
same hand that had wounded and cast down, here
heals and lifts up; for though he cause grief, he!
will have compassion. The angel of the Lord, that
is, God hiriiseif, the eternal Word, the Angel of the
covenant, who was to be the great Redeemer and
Comforter, he interposed, and gave a happy issue
to this trial.
. I. Isaac is rescued, v. 11, 12. The command to
offer him was intended only for trial, and it appear
ing, upon trial., that Abraham did indeed love Gpd
better than he loved Isaac, the end of the command
was answered; and therefore the order, is counter
manded, without any reflection at all upon the uri-
changeableness of the divine councils; Lay not
thine hand upon the lad. Note, 1. Our creature-
comforts are then most likely to be continued to us,
when we are most willing to resign them up to
God's will. 2. God's time to help and relieve his
people, is, when they are brought to the greatest
extremity. The more imminent the danger is, and
the nearer to be put into execution, the more won-.
derful,' and the more welcome is the deliverance.
II. Abraham is not only approved, but applaud
ed. He obtains an honourable testimony, that he is .
righteous. Now I know that thou fearest God:
God knew it before,. but now, Abraham had given
a most memorable evidence of it. He needed do
no more; what he had done, was sufficient to prove
the religious regard he had to God and his authori
ty. Note, 1. When God, by his providence, hin
ders the performance' of our sincere intentions in
his services, he graciously accepts the will for the
deed, and the honest endeavour, though it come
short of finishing. 2. The best evidence of our
fearing God, is, our being willing to serve and ho
nour him with that which is dearest to us, and to
part with all to him, or for him.
ill. Another sacrifice is provided instead of Isaac,
v._ 13. Now that the altar was built, and the wood
laid in order, it was necessary that something
should be offered. For, 1. God must be acknow
ledged with thankfulness for the deliverance of
Isaac; and the sooner the better, when here is an
altar ready. 2. Abraham's words must be made

GENESIS, XXII.

129

goud, God will provide himself a lamb. God will
-not_ disappoint those expectations of his people,
which are of his own raising; but, according to their
faith, it is to them. Thou shalt decree a thing, and
it shall be established. 3. Reference ntust be had
to the promised Messiah, the blessed Seed. (1.)
Christ was sacrificed in our stead, as this ram in
stead of Isaac, and his death was our discharge ;
' Here am I, (said lie) let these go their way." (2.)
Though that blessed seed was lately promised, and
now typified by Isaac, yet the offering of him up
should he suspended till the latter end of the world:
arid, in the mean time, the sacrifice of beasts should
be accepted, as this ram was, as a pledge of that ex
piation which should one day be made by that great
Sacrifice. And it is observable, that the temple,
the place of sacrifice, was afterward built upon this
mount Moriah, (2 Chroii. 3. 1.) and mount Calva
ry, where Christ was crucified, was not far-off.
IV. A new name was given to that place,, to the
honour of God, and for the encouragement of all
believers to the end of the world, cheerfully to trust
in God in the way of obedience; Jeho-vah-jireh, The
Lord' wUl provide, v. 14. probably alluding to
what he had said, v. 8, God will provide himself a
lamb. It was not owing to any contrivance of
Abraham, nor was it in answer to his prayer,
though he was a distinguished intercessor; but it
was purely the Lord's doing. Let it be recorded
for generations to come, 1. That the Lord will see;
he will always have his eye upon his people, in
their straits and distresses, that he may come in
with seasonable succour in the critical juncture. 2.
That he will be seen, he seen in the mount, in the
greatest perplexities of his people; he will not only
manifest, but magnify, his wisdom, power, and
goodness in their deliverance; where God sees and
provides, he should be seen and praised: and,
perhaps, it may refer to God manifest in the flesh.
15. And the angel of the Lob-d called
unto Abraham out of heaven the second
time, 16. And said, By myself have I
sworn, saith the Lord, for because thou
hast done this thing, and hast not with-held
thy son, thine only son : 1 7. That in bless
ing 1 will bless thee, and in multiplying 1
will multiply thy seed as the . stars of the
heaven, and as the sand which is upon the
sea-shore ; and thy seed shall possess the
gate of his enemies ; 1 8. And in thy seed
shall all the nations of the earth be blessed ;
because thou hast 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. Abraham's obedience was graciously accepted,
but that was not all; here we have it recompensed,
abundantly recompensed, before he stirred from
the place; probably, while the ram he had sacri
ficed, was yet burning, God sent him this gracious
message, renewed and ratified his covenant with
him. All covenants were made by sacrifice, so
was this by the typical sacrifices of Isaac and the
ram; very high expressions of God's favour to
Abraham are employed in this confirmation of the
covenant with him, expressions exceeding any he
had yet been blessed with. Note, Extraordinary
services shall be crowned with extraordinary ho
nours and comforts; and favours in the promise,
though not yet performed, ought to be accounted
real and valuable recompenses.
Vol. I— R

I. God is pleased to make mention of Abraham's
obedience as the consideration of the covenant; and
he speaks of it with an encomium, v. 1, Because
thou hast done this thing, and hast not withheld thy
son, thy only son; he lays a strong emphasis upon
that, and, v. 18, praises it as an act of obedience;
in it thou hast obeyed my voice, and to obey is fet
ter than sacrifice. Not that this was a proportion
able consideration; but God graciously put this
honour upon that by which Abraham had honoured
God. II. God now confirmed the promise with an oath.
It was said and sealed before; but now, it is sworn.
By myself have I sworn; for he could swear by no
greater, Heb. 6. 13. Thus he iriterposed himself
by an oath, as the apostle expresses it there, v. 17;
he did (to speak with reverence) .even pawn his
own life and being upo'n it, As I live: that by all
those immutable things, in which it was impossible
for God to lie, he and his might have strong conso
lation. Note, If we exercise faith, Godwin encou
rage it Improve the promises, and. God wiil ratify
them. III. The particular promise here renewed, is
that of a numerous offspring, x>. 17, Multiplying,
I will multiply thee* Note, Those that are willing
to part with any thing for God, shall have it made -
up to them with unspeakable advantage; Abraham
has but one son, and is willing to part with that one,
in obedience to God; "Well," said God, "thou
shalt be recompensed with thousands and millions, "
What a figure does' the seed of Abrahaift make in
history! How numerous, how illustrious were his
known descendants, who, to this day, triumph in
this, that they have Abraham to their father!
Thus he receives a thousand-fold in this life, Matt.
19. 29.
_ IV- The promise, doubtless, points to the Mes
siah, and the grace of the gospel. This is the oath1
sworn to our father Abraham, which Zecharias re
fers to, Luke 1, 73, 8tc. A"d so here is a promise,
1. Of the great blessing of the Spirit; In blessing
I will bless thee, nainely, with that best of blessings,
the gift of the holy Ghost; the promise of the Spi
rit was that blessing of* Abraham, which was to
come upon the Gentiles through Jesus Christ, Gal.
3. 14. 2. Of the increase of the church; that be
lievers, his spiritual seed, should be as many as the
stars of heaven. 3. Of spiritual victories; Thy
seed shall possess the gate of his enemies. Believers,
by their faith, overcome the world, and triumph
over all the powers of darkness, and are more than.
conquerors. Probably, Zecharias refers to this part
of the oath, Luke 1. 74, That we being delivered
out of the hand of our enemies, might serve him.
without fear. But the crown of all, is, the lastpro-
mise, 4. Of the incarnation of Christ. In thy Seed,
one particular person that shall descend from thee
(for he speaks not of many, but of one, as the apos
tle observes, Gal. 3. 16.) shall all the nations of the
earth be blessed, or shall bless themselves, as the
phrase is, Isa. 65. 16. In him all may be happy if
they will, and all that belong to him, shall be so,
and shall think themselves so. Christ is the great
Blessing of the world. Abraham was ready to give
up his son for a sacrifice to the honour of God, and
on that occasion God promised to give his son a sa
crifice for the salvation of man.
20. And it came to pass after these things,
that it was told Abraham, saying, Behold,
Milcah, she hath also born children unto thy
brother Nahor ; 21. Huz his first-born, and
Buz his brother, and Kemuel the father of
Aram, 22. And Chesed, and Hazo, and
Pildash, and Jidlaph^ and Bethuel. 23

130

GENESIS, XXIII.

And Bethuel begat Rebekah: these eight
Milcah did bear to Nahor Abraham's bro
ther. 24. And his concubine, whose name
was Reumah, she bare also Tebah, and
Gaham, and Thahash, and Maachah.
This is recorded here, 1. To show that though
Abraham saw his own family highly dignified with
Eeculiar privileges, admitted into covenant, 'and
lessed with the entailof the promise; yet he did
not look with contempt and disdain upon his rela
tions, but was glad to hear of the increase and pros
perity of their families. 2. To make way for the
following story of the marriage of Isaac to Rebe
kah, a daughter of this family.
CHAP. XXIII.
Here is, I. Abraham a mourner for the death of Sarah, v.
1, 2, II. Abraham a purchaser of a burying-place for
Sarah. 1. The purchase humbly proposed by Abraham,
v. 3, 4. 2. Fairly treated of, and agreed to, with a great
deaf of mutual civility and respect, v. 5.. 15. The pur
chase-money paid, v. 16. 3. The premises conveyed and
secured to Abraham, v. 17, 18, 20. 5. Sarah's fune
ral, v. 19.
1. A ND Sarah was arr hundred and se-
1 JL ven and twenty years old: these were
the years of the life of Sarah. 2. And Sa
rah died in Kirjath-arba ; the same is He
bron in the land of Canaan : and Abraham
came to mourn for Sarah, and to weep for
her. We have here, 1. Sarah's age, v. 1. Almost 40
years before, she had called herself old, ch. 18. 12.
Old people will die never the sooner, but may die
the better, for reckoning themselves old. 2. Her
death, v. 2. The longest liver must die at last.
Abraham and Sarah had lived comfortably together
fnany years; but death parts those whom nothing
else could part The special friends and favourites
of heaven are not exempted from the stroke of
death. She died in the land of Canaan, where she
had been above 60 years a sojourner. 3. Abraham's
mourning for her; and he was a true mourner. He"
did not only perform the ceremonies of mourning,
according to the custom of those times, as the
mourners that go about the streets; but he did sin
cerely lament the great loss he had of a good wife,
and gave proof of the constancy of his affection to
her to the last. Two words are used; he came both
to mourn and to weep. His sorrow was not coun
terfeit, but real. He came to her tent, and sat
down by the corpse, there to pay the tribute of his
tears, that his eye might affect his heart, and that
he might pay the greater respect to the memory of
her that was gone. Note, it is not only lawful, but
it is a duty, to lament the death of our near rela
tions, both in compliance with the providence of
God who thus calls to weeping and mourning, and
in honour of those to whom honour is due. Tears
are a tribute due to our deceased friends; when the
body is sown, it must be watered; but we must riot
sorrow as those that have no hope; for we have a
good hope through grace both concerning them, and
concerning ourselves.
3. And Abraham stood up from before
his dead, and spake unto the sous of Heth,
saying, 4. 1 am a stranger and a sojourner
with you : give me a possession of a burying-
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 among us: in the choice of our se
pulchres bury thy dead ; none of us shall
withhold from thee his sepulchre, but that
thou mayest bury thy dead. 7. And Abra
ham stood up, and bowed himself to the
people of the land, even to the children of
Heth. 8. And he communed with them,
saying, If it be your mind that I should bury
my dead out of my sight; hear me, and en
treat for me to Ephron the son of Zohar,
9. That he may give me the cave of Mach-
pelah, which he hath, which is in the end
of his field ; for as much money as it is
worth, he shall give it me for a possession
of a burying-place among you. 10. And
Ephron dwelt among the children of Heth:
and Ephron the Hittite answered Abra
ham in the audience of the children of Heth,
even of all that went in at the gate of his
city, saying, 11. Nay, my lord, hear me:
the field give I thee ; and the cave that is
therein, I give it thee ; in the presence of
the sonsof my people give I it thee ; bury thy
dead. 12. And Abraham bowed down him
self before the people of the land. 13. And
he spake unto Ephron in the audience of the
people of the land, saying, But if thou wilt
give it, 1 pray thee, hear me : 1 will give
thee money for the field ; take it of me, and
I will bury my dead there. 14. And Ephron
answered Abraham, saying unto him, 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. Here is,
I. The humble request which Abraham made to
his neighbours the Hittites, for a burying-place
among them, x>. 3, 4. It was strange he had this
to do now; but we are to impute it rather to God's
providence than to his improvidence, as appears
Acts 7. 5, where it is said God gave him no inherit
ance in Canaan. It were well, if all those who take
care to provide burying-places for their bodies after
death, were as careful to provide a resting-place for
their souls. Observe here,
1. The convenient diversion which this affair gave,
for the present, to Abraham's grief; he stood up
from before his dead. Those that find themselves
in danger of over-grieving for their dead relations,
and are entering into that temptation, must take
heed of poring upon their loss, and of sitting alone
and melancholy. There must be a time of standing
up from before their dead, and ceasing to mourn.
For, thanks be to God, our happiness is not bound
up in the life of any creature. Care of the funeral-
may be improved to divert grief for the death, as
here, at first, when it is most in danger of tyran
nising. Weeping must not hinder sowing.
2. The argument he used with the children of
Heth; which was this, "lam a stranger and a so
journer with you, therefore I am unprovided, and
must become a humble suitor to you for a burying-
place." This was one occasion which Abraham
took to corifess that he was a stranger and a pilgrim

GENESIS, XXIII.

131

upon earth; he was not ashamed to own it: thus
publicly, Heb. 11. 13. Note, The death of our re
lations should effectually remind us that we are not
at home in this world. When they are gone, say,
" We are going."
3. His uneasiness, till this affair was settled, inti
mated in that word, that I may bury my dead out
of my sight. Note, Death will make those unplea
sant to our sight, who, while they lived, were the
desire of our eyes. The. countenance that was
fresh and lively becomes pale and ghastly, and fit
to be removed into the land of darkness. While
she was in his sight, it renewed his grief, which he
would prevent.
II. The generous offer which the children of
Heth made to him, v. 5, 6. They compliment him,
1. With a title of respect; Thou art a prince of
God among us. So the word is, not only great, but
good. He called himself a stranger and a sojourner;
they call him a great prince; for those that humble
themselves, shall be exalted. God had promised
to make Abraham's name great. 2. With a tender
of the best of their burying-places. Note, Even
the light of nature teaches us to be civil and respect
ful towards all, though they be strangers and so
journers. The noble generosity of these Canaan
ites shames and condemns the closeness, and selfish
ness, and ill-humour, of many that call themselves
Israelites. Observe, These Canaanites would be
glad to mingle their dust with Abraham's, and to
have their last end like his.
III. The particular proposal which Abraham
made to them, v. 7 . . 9. He returns them his
thanks for their kind offer, with all possible de
cency and respect; though a great man, an old man,
and now a mourner, yet he stands up, and bows
himself humbly before them, v. 7. Note, Religion
teaches good manners; and those abuse it, that
place it in rudeness and clownishness. He then
pitches upon the place he thought most convenient,
namely, the cave of Machpelah, which probably,
lay near him, and had not yet been used for a bury
ing-place. The present owner was Ephron; Abra
ham cannot pretend to any interest in him, but he
desires that they would improve their's with him,
to get the purchase of that cave, and the field in
which it was. Note, A moderate desire to obtain
that which is convenient for us, by fair and honest
means, is not such a coveting of that which is our
neighbour's, as is forbidden in the tenth command
ment IV. The present which Ephron made to Abra
ham of his field, v. 10, 11, The field give I thee.
Abraham thought he must be entreated to sell it;
but, upon the first mention of it, without entreaty,
he freely gives it. Some men have more generosity
than they are thought to have. Abraham, no
doubt, had taken all occasions to oblige his neigh
bours, and do them any service that lay in his pow
er; and now they return his kindness: for he that
watereth, shall be watered also himself. Note, If
those that profess religion, adorn their profession by
eminent civility and serviceableness to all, they
shall find it will redound to their own comfort and
advantage, as well as to the glory of God.
V. Abraham's modest and sincere refusal to
Ephron's kind offer, v. 12, 13. Abundance of
thanks he returns him for it, v. 12; makes his obei
sance to him before the people of the land, that they
might respect Ephron the more, for the respect
they saw Abraham give him, 1 Sam. 15. 30; but re
solves to give him money for the field, even the
full value of it. It was not in pride that Abraham
refused the gift, because he scorned to be beholden
to Ephron; but, 1. hi justice. Abraham was rich
in.silver and gold, ch. 13. 2, and was able to pay for
the field, and therefore would riot take advantage

of Ephron's generosity. Note, Honesty, as well as
honour, forbids us to sponge upon our neighbours,
and to impose upon those that are free. Job re
flected upon it with comfort, when he was poor,
that he had not eaten the fruits of his land without
money, Job 31. 39. 2. In prudence, He would pay
for it, lest Ephron, when this good humour was
over, should upbraid him with it, and say, I have
made Abraham rich, ch. 14. 23. Or, lest the next
heir should question Abraham's title, (because that
grant was made without any consideration,) and
claim back the field. Thus David afterward re
fused Araunah's offer, 2 Sam. 24. 24. We know
not what affronts we may hereafter receive from
those that are now most kind and generous.
VI. The price of the land ascertained by Ephron,
but not insisted on, v. 14, 15, The land is worth
400 shekels of silver, about 50 pounds of our money;
but what is that between me and thee? He would
rather oblige his friend than have so much money
in his pocket. Herein Ephron discovers, 1. A great
contempt of worldly wealth. " What is that be
tween me and thee? It is a small matter, not worth
speaking of. " Many a one would have said, " It is
a deal of money, it will go far in a "hild's portion;"
but Ephron says, "What is that?" Note, It is an
excellent thing for people to have low and mean
thoughts of this world and the wealth of it; it is that
which is not, and in the abundance of which a
man's life does not consist, Luke 12. 15. 2. Great
courtesy and obligingness to his friend and neigh
bour. Ephron was not jealous of Abraham as a
foreigner and an inmate, nor envious at him as a
man likely to thrive and grow rich; he bore him no
ill-will for his singularity in religion, but was much
kinder to him than most people riow-a-days are to
their own brothers. What is that between me and
thee? Note, No little thing should occasion demurs
and differences between true friends. When we
are tempted to be hot in resenting affronts, high in
demanding our rights, or hard- in denying a kind
ness, we should answer the temptation with this
question, "What is that between me and my
friend?" 1 6. And Abraham hearkened unto Ephron;
and Abraham weighed to Ephron the silver,
which he had named in the audience of the
sons of Heth, four hundred shekels of sil
ver, current money with the merchant. 1 7.
And the field of Ephron, which was in
Machpelah, which was before Mamre, the
field, and the cave which was therein, and
all the trees that were in the field, that were
in all the borders round about, were made
sure 18. Unto Abraham for a possession,
in the presence of the children of Heth, be
fore all that went in at the gate of his city.
19. And after this, Abraham buried Sarah
his wife in the cave of the field of Mach
pelah, before Mamre : the same is Hebron
in the land of Canaan. 20. And the field,
and the cave that is therein, were made sure
unto Abraham for a possession of a burying
place by the sons of Heth.
We have here the conclusion of the treaty be
tween Ab'-aham and Ephron about the burying-
place. The bargain was publiclv made before all
the neighbours, in the presence arid audience of the
sons of Heth, v. 16, 17. Note, Prudence, as well
as justice, directs us to be fair, and open, and above
board, in cur dealings; fraudulent contracts hate the

132

GENESIS, XXIV.

light, and choose to be clandestine; but they that de
sign honestly in their bargains, care not who are
witnesses to them. Our law countenances sales
made in market-overt, and by deed enrolled.
I. Abraham, without fraud, covin, or further de
lay, pays the money: v. 16. he pays it readily,
without hesitation; pays it in full, without diminu
tion; and pays it by weight, current money with the
merchant, without deceit See how anciently mo
ney was used for the help of commerce; and see
how honestly money should be paid where it is due.
Observe, Though all the land of Canaan was Abra
ham's by promise, yet the time of his possessing
being not come, what he had now occasion for, he
bought and paid for. Note, Dominion is not founded
in grace. The saints' title to an eternal inheritance
does not entitle them to the possessions of this world,
nor justi y them in doing wrong.
II. Ephron honestly and fairly makes him a good
title to the land, v. 17, 18, 20. The field, with all
its appurtenances, is conveyed to Abraham and his
heirs for ever, in open court, (not by writing, it does
not appear that writing was then used,) by such a
pubhc solemn declaration before witnesses as was
sufficient to pass it Note, As that which is bought
must be honestly paid for; so that which is sold,
must be honestly delivered and secured.
III. Abraham, thereupon, takes possession, and
buries Sarah in the cave or vault, (whether framed
by nature or art, is not certain,) which was in the
purchased field. It is probable that Abraham had
buried servants out of his family, since he came to
Canaan, but the graves of the common people (2
Kings 23. 6. ) might suffice for them; now that Sarah
was dead, a peculiar place must be found for her
remains. It is worth noting, 1. That a burying-
place was the first spot of ground Abraham was
possessed of in Canaan. Note, When we are en
tering into the world, it is good to think of our going
out of it; for as soon as we are born, we begin to
die. 2. That it was the only piece of land he was
ever possessed of, though it was all his own in re
version. Those that have least of this earth find a
grave in it. Abraham provided, not cities, as Cain
and Nimrod, but a sepulchre, (1.) To be a constant
memorandum of death to himself and his posterity,
that he and they might learn to die daily. This
sepulchre is said to be at the end of the field, v. 9,
for, whatever our possessions are, there is a sepul
chre at the end of them. (2. ) To be a token of his
belief and expectation of the resurrection; for why
should such care be taken of the body, if it be
thrown away for ever, and must not rise again?
Abraham, in this, said plainly that he sought a bet
ter country, that is, a heavenly. Abraham is con
tent to be still flitting, while he lives, but secures a
Elace where, when he dies, his flesh may rest in
ope.
CHAP. XXIV.
Marriages and funerals are the changes of families, and
the common news among the inhabitants of the villages.
In the foregoing chapter, we had Abraham burying his
wife, here, we have him marrying his son. These sto
ries concerning his family, with their minute circum
stances, are largely related, while the histories of the
kingdoms of the world then in being, with their revolu
tions, are buried in silence ; for the Lord knows them
that are his. The subjoining of Isaac's marriage to Sa
rah's funeral (with a particular reference to it, v. 67.)
shows us, that as one generation passes away, another
generation comes ; and thus the entail both of the human
nature, and of the covenant, is preserved. Here is, I.
Abraham's care about the marrying of his son, and the
charge he gave to his servant about it, v. 1 . . 9. II. His
servant's journey into Abraham's country, to seek a wife
for his young master among his own relations, v. 10 . . 14.
111. The kind providence which brought him acquainted
fith Rebekah, whose father was Isaac's cousin-german,

v. 15 . . 28. IV. The treaty of marriage with her relation!
v. 29.. 49. V. Their consent obtained, v. 50 .. 60. VI.
The happy meeting and marriage between Isaac and Re
bekah, v. 61 . . 67.
1. A ND Abraham was old, and well-
J\- 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,
the God of heaven, and the God of the
earth, that thou shalt not take a wife unto
my son of the daughters of the Canaanites,
among whom I dwell : 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, Peradventure the wo
man 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, Beware
thou, that thou bring not my son thithei
again. 7. The Lord God of heaven, which
took me from my father's house, and from
the land of my kindred, and which spake
unto me, and that sware unto me, saying,
Unto thy seed will I give this land ; he shall
send his angel before thee, and thou shalt
take a wife unto my son from thence. 8.
And if the woman will not be willing to fol
low thee, then thou shalt be clear from this
my oath: only bring not my son thither
again. 9. And the servant put his hand
under the thigh of Abraham his master, and
sware to him concerning that matter.
Three things we may observe here concerning
Abraham. I. The care he took of a good son, to get him
married, well-married. It was high time to think
of it now, for Isaac was about 40 years old, and it
had been customary with his ancestors to marry at
30, or sooner, ch. 11. 14, 18, 22, 24. Abraham be
lieved the promise of the building up of his family,
and therefore did not make haste; not more haste
than good speed. Two considerations moved him
to think of it now, (v. 1. ) 1. That he himself was
likely to leave the world quickly, for he was old,
and well-stricken in age, and it would be a satisfac
tion to him to see his son settled, before he died:
and, 2. That he had a good estate to leave behind
him, for the Lord had blessed him in all things: and
the blessing of the Lord, that makes rich. See
how much religion and piety befriend outward pros
perity. Now Abraham's pious care concerning his
son, was, (1.) That he should not marry with a
daughter of Canaan, but with one of his kindred;
because he saw by observation that the Canaanites
were degenerating into great wickedness, and knew
by revelation that they were designed for ruin; and
therefore he would not marry his son among them,
lest they should be either a snare to his soul, or, at
least, a blot to his name. (2.) That yet he should
not leave the land of Canaan, to go himself among
his kindred, nor even for the purpose of choosing
a wife, lest he should be tempted to settle there.
This caution is given, v. 6, and repeated, v. 8,

GENESIS, XXlV.

133

" Bring not my son thither again, whatever comes
of it Let him rather want a wife than expose
himself to that temptation." Note, Parents, in dis
posing of their children, should carefully consult the
welfare of their souls, and their furtherance in the
way to heaven. Those who through grace have
escaped the corruption that is in the world through
lust, and have brought up their children according-
l}r, should take heed of doing any thing by which
they may be again entangled therein, and overcome,
2 Pet 2. 20. Beware that you bring them not
thither again, Heb. 11. 15.
II. The charge he gave to a good servant; pro
bably, Ehezer of Damascus, one whose conduct,
fidelity, and affection to him and his family, he had
long experience of. He trusted him with this great
affair, and not Isaac himself; because he would not
have Isaac go at all into that country, but marry
there by proxy; and no proxy so fit as this steward
of his house. The matter is settled between the
master and the servant with a great deal of care and
solemnity. 1. The servant must be bound by an
oath to do his utmost to get a wife for Isaac, from
among his relations, v. 2.. 4. Abraham swears
him to it, both for his own satisfaction, and for the
engagement of his servant to all possible care and
diligehce in this matter. ThuS God swears his ser
vants to their work, that, having sworn, they may
perform it Honour is here done to the eternal
God; for he it is, that is sworn by, to whom alone
those appeals ought to be made. And some think
honour is done to the covenant of circumcision, by
the ceremony here used of putting his hand under
his thigh. Note, Swearing, being an ordinance, not
Eeculiar to the church, but common to mankind, is to
e performed by such signs as are the appointments
and common usages of our country, for binding the
person sworn. 2. He must be clear of his oath, if,
when he had done his utmost, he could not prevail.
This proviso the servant prudently inserted, v. 5,
Sutting the case, that the woman would not follow
im; and Abraham allowed the exception, v. 8.
Note, Oaths are to be taken with great caution, and
the matter sworn to should be rightly understood
and limited, because it is a snare to devour that
which is holy, and, after vows, to make the inquiry
which should have been made before.
III. The confidence he put in a good God, who,
he doubts not, will give his servant success in this
undertaking, v. 7. He remembers that God had
wonderfully brought him out of the land of his na
tivity, by the effectual call of his grace; and there
fore doubts not but he will succeed him in his care
not to bring his son thither again. He remembers
also the promise God had made and confirmed to
him, that he would give Canaan to his seed; and
thence infers that God would own him in his en
deavour to match his son, not among those devoted
nations, but to one that was fit to be the mother of
such a seed. " Fear not, therefore, he shall send
his angel before thee to make thy way prosperous. "
Note, 1. Those that carefully keep in the way of
duty, and govern themselves by the principles of
their religion in their designs and undertakings, have
good reason to expect prosperity and success in
them. God will cause that to issue in our comfort,
in which we sincerely aim at his glory. 2. God's
promises, and our own experiences, are sufficient to
encourage our dependence upon God, and our ex
pectations from him, in all the affairs of this life. 3.
God's angels are ministering, spirits, senf forth, not
only for the protection, but for the guidance, of the
heirs of promise, Heb. 1. 14, "He shall send his
angel before thee, and then thou wilt speed well."
10. And the servant took ten camels, of
the camels of bis master, and departed ; for

all the goods of his master were in his hand :
and he arose, and went to Mesopotamia,
unto the city of Nahor. 11. And he made
his camels to kneel down without the city
by a well of water, at the time of the even
ing, even the time that women go out to
draw water. 12; And he said, O Lord
God of my master Abraham, I pray thee,
send me good speed this day, and show
kindness unto my master Abraham. 13.
Behold, I stand here by the well of water;
and the daughters of the men of the city
come out to draw water: 14. And let it
come to pass, that the damsel to whom I
shall say, Let down thy pitcher, I pray thee,
that 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 servant Isaac ; and thereby shall I know
thou hast showed kindness unto my master.
1 5. And it came to pass, before he had done
speaking, that, behold, Rebekah came out,
who was born to Bethuel, son of Milcah,
the wife of Nahor, Abraham's brother, with
her pitcher upon her shoulder. 16. And
the damsel was very fair to look upon, a
virgin, neither had any man known her:
and she went down to 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 water 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.
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, that the man took a golden ear
ring of half a shekel weight, and two brace
lets for her hands of ten shekels weight of
gold ; 23. And said, Whose daughter art
thou? Tell me, I pray thee : is there room
in 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 proven
der enough, and room to lodge in. 26. And
the man bowed down his head, and wor
shipped the Lord. 27. And he said, Bless
ed be the Lord God of my master Abra
ham, who hath not left destitute my master
of his mercy and his truth : I being in the

134

GENESIS, XXIV

way, the Lord led me to the house of my
master's brethren. 28. And the damsel
ran, and told them of her mother's house
these things.
Abraham's servant now begins to make a figure
in this story; and though he is not named, yet much
is here recorded, to his honour, ¦ and for an example
to all servants, who* shall be honoured, if, by faith
fully serving God and their masters, they adorn the
doctrine of Christ Compare Prov. 27. 18, with
Titus 2. 10, for there is no respect of persons with
God, Col. 3. 24, 25.- A good servant that makes
conscience of the duty of his place, and does it in
the fear of God, though he make not a figure in the
world, nor have praise of men, yet shall be owned
and accepted of God, and have praise of him. Ob
serve here,
I. How faithful Abraham's servant approved
himself to his master. Having received his charge,
with all expedition he took his journey, putting
himself into an equipage fit for his negotiation, v.
10, and he had all the goods of his master, that is, a
schedule or particular account of them, in his hand,
to show to those with whom he was to treat; for,
from first to last, he consulted his master's honour.
Isaac being a type of Christ, some make this fetch
ing of a wife for him to signify the espousing of the
church, by the agency of his servants the ministers.
The church is the bride, the Lamb's wife, Rev. 21.
9. Christ is the Bridegroom, and ministers the
friends of the Bridegroom, (John 3. 29.) whose
work it is to persuade souls to consent to him, 2
Cor. 11. 2. The spouse of Christ must not be of
the Canaanites, but of his own kindred, born again
from above. Ministers, like Abraham's servant,
must lay out themselves with the utmost wisdom
and care to serve their master's interest herein.
II. How devoutly he acknowledged God in this
affair, like one of that happy household which
Abraham had commanded to keep the way of the
Lord, &c. ch. 18. 19. He arrived early in the
evening (after many days' journeying) at the place
he designed for, and reposed himself by a well of
water, to consider how he might manage his busi
ness for the best And,
1. He acknowledged God by a particular prayer,
v. 12 . . 14, wherein, (1. ) He petitions for prosperi
ty and good success in this affair; Send me good
speed, this day. Note, We have leave to be parti
cular in recommending our affairs to the conduct
and care of the D.vine Providence. Those that
would have good speed, must pray for it, this day,
in this affair; thus we must in all our ways, acknow
ledge God, Prov. 3. 6. And if we thus look up to
God in every undertaking which we are in care
about, we shall have the comfort of having done our
duty, whatever the issue be. (2.) He pleads God's
covenant with his master Abraham; 0 God of my
master Abraham, show kindness to him. Note, As
the children of good parents, so the servants of good
masters, have peculiar encouragement in the pray
ers they offer to' God for prosperity and success.
(3.) He proposes a sign, v. 14, not. by it to limit
God, or with a design to proceed no further, if he
were not gratified in it; but it is a prayer, [1.,] That
God would provide a good wife for his young master;
and that was a good prayer. He knew that a pru
dent wife is from the Lord, (Prov. 19. 14.) and
therefore that for this he will be inquired of. He
desires that his master's wife might be a humble and
industrious woman, bred up to care and labour, and
willing to put her hand to any work that was to be
done; and that she might be of a courteous disposi
tion, and charitable to strangers. When he came
to seek a wife for his master, he did not go to the

playhouse or the park, and pray that he might meet.
one there, but to the well of water, expecting to find
one there well -employed, [2.] That he would
please to make his way, in this matter, plain and
clear before him, by the concurrence of minute cir
cumstances in his favour. Note, First, It is the
comfort, as well as the belief, of a good man, that
God's providence extends itself to the smallest oc
currences, and admirably serves its own purposes
by them. Our times are in God's hand; not only
events themselves, but the times of them. Second
ly, It is our wisdom, in all our affairs, to follow Pro
vidence; and folly to force it Thirdly, It is very-
desirable, and that which we may lawfully pray
for, while in the general we set God's will before
us as our rule, that he will, by hints of providence, .
direct us in the way of our duty, and give us indica
tions what his mind is. Thus he guides his people
with his eye, (Ps. 32. 8.) and leads them in a plain
path, Ps. 27. 11.
2. God owned him by a particular providence.
He decreed the thing, and it was established to him,
Job 22. 28. According to his faith, so was it unto
him. The answer to this prayer, was, (1. ) Speedy,
before he had made an end of speaking, v. 15, as it
is written, (Isa. 65. 24.) While they are yet speaking,
I will hear. Though we are backward to pray,
God is forward to hear prayer. (2.) Satisfactory:
the first that came to draw water, was, and did, in
every thing, according to his own heart. [1.] She
was so weli qualified, that in all respects she an
swered the characters he wished for in the woman
that was to be his master's wife, handsome and
healthful, humble and industrious, very courteous
and obliging to a stranger, and having all the marks
of a good disposition: when she came to the well,
(v. 16.) she went down, and filled her pitcher, and
came up to go home with it; she did not stand to
gaze upon the strange man and his camels, but
minded her business, and would not have been di
verted from it but by an opportunity of doing good;
she did not curiously or confidently enter into dis
course with him, but modestly answered him with
all the decorum that became her sex. What a de
generate age do we live in, in which appear all the
instances of pride, luxury, and laziness, the reverse
of Rebekah's character, whose daughters few are.
Those instances of goodness which were then in ho
nour, are now in contempt. [2. ] Providence so or
dered it, that she did that which exactly answered
to his sign, and was wonderfully the counterpart of
his proposal; she not only gave hird drink, but,
which was more than could have been expected,
she offered her service to give his camels drink,
which was the very sign he proposed.
Note, First, God, in his providence, does some
times wonderfully own the prayer of faith, and gra
tify the innocent desires of his praying people, even
in little things; that he may show the extent of
his care, and may encourage them at all times to
seek to him, and trust in him ; yet we must take heed
of being over bold in prescribing to God, lest the
event should weaken our faith rather than strength
en it. Secondly, It is good to take all opportunities
of showing a humble, courteous, charitable disposi
tion, because, some time or other, it may turn more
to our honour and benefit than we think of; some
hereby have entertained angels, and Rebekah here
by, quite beyond her expectation at this time, was
brought into the line of Christ and the covenant
Thirdly, There may be a great deal of obliging
kindness in that which costs but little: our Saviour
has promised a reward for a cup of cold water, like
this here, Matt. 10. 42. Fourthly, The concur
rence of providences and their minute circumstan
ces, for the furtherance of our success in any busi
ness, ought to be particularly observed, with won

GENESIS, XXIV.

135

der and thankfulness, to the glory of God; the man
wondered, v. 21. We have "been wanting to our
selves, both in duty and in comfort, by neglecting to
observe Providence. [3.] Upon inquiry, he found,
to his great satisfaction, that she was a near relation
to his master, and that the family she was of, was
considerable, and able to give him entertainment, v.
23. .25. Note, Providence sometimes, Wonderfully
directs those that by faith and prayer seek direction
from heaven in the choice of suitable yoke-fellows:
happy marriages those are likely to be, that are made
in the fear of God; and those, we are sure, are made
in heaven.
3. Abraham's servant acknowledges God in a
particular thanksgiving. He first paid his respects
to Rebekah, in gratitude for her civility, (v. 22.)
obliging her with such ornaments and attire as a
maid, especially a bride, cannot forget, (Jer. 2. 32. )
which yet, we should think, ill-suited the pitcher of
water; but the ear-rings and bracelets she some
times wore, did not make her think herself above
the labours of a virtuous woman, (Prov. 31. 13.)
who works willingly with her hands; nor the ser
vices of a child, who while under age, differs nothing
from a servant, Gal. 4. 1. Having done this, he
turns his wonder (v. 21.) into worshipping, v. 26,
27, Blessed be the Lord God of my master Abra
ham. Observe here, (1.) He had prayed for good
speed, (v. 12.) and now that he had sped well, he
gives thanks. Note, What we win by prayer, we
must wear with praise; for mercies, in answer to
prayer, lay us under particular obligations. (2.)
He had as yet but a comfortable prospect of mercy,
and was not certain what the issue might prove; yet
he gives thanks. Note, When God's favours are
coming towards us, we must meet them with our
praises. (3.) He blesses God for success, when he
was negotiating for his master. Note, We should
be thankful for our friends' mercies as for our own.
(4 ) He gives thanks that, being in the way, at a loss
what course to steer, the Lord had led him. Note,
In doubtful cases, it is very comfortable to see God
leadingus, as he led Israel in the wilderness by the
pillar of cloud and fire. (5.) He thinks himself very
nappy, and owns God in it, that he was led to the
house of his master's brethren, those of them that
were come out of Ur of the Chaldees, though they
were not come to Canaan, but remained in Haran.
They were not idolaters, but worshippers of the
true God, and inclinable to the religion of Abraham's
family. Note, God is to be acknowledged in provid
ing suitable yoke-fellows, especially such as are
agreeable in religion. (6. ) He acknowledges that
God, herein, had not left his master destitute of his
mercy and truth. God had promised to build up
Abraham's family, yet it seemed destitute of the
benefit of that promise; but now, Providence is
working toward the accomplishment of it Note,
[1.] God's faithful ones, how destitute soever they
may be of worldly comforts, shall never be left des
titute of God's mercy and truth; for God's mercy is
an inexhaustible fountain, and his truth an inviola
ble foundation. [2.] It adds much to the comfort
of any blessing, to see in it the continuance of God's
mercy and truth.
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 ear-ring, and
bracelets upon his sister's hands, and when
he heard the words of Rebekah his sister,
saying, Thus spake the man unto me ; that
he came unto the man ; and, behold, he stood
by the camels at the well. 31. And he said,

Come in, thou blessed'of the Lord, where
fore standest thou without ? For I have pre
pared the house, and room for the camels.
32. And the man came into the house : and
he ungirded his camels, and gave straw and
provender for the camels,, and water to wash
his feet, and the men's feet that were with
him. 33. And there was set meat before
him to eat : but he said, I will not eat, until
I have told mine errand. And he said,
Speak on. 34. And he said, I am Abra
ham's servant. 35. And the Lord hath
blessed my master greatly; and he is be
come great: and he hath given him flocks,
and herds, and silver, and gold, and men-
servants, and maid-servants, and camels,
and asses. 36. And Sarah my master's
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 1
said unto my master, Peradventure the wo
man will not follow me. 40. And he said
unto me, The Lord, before whom I walk,
will send his angel with thee, and prosper
thy way ; and thou shalt take a wife for my
son of my kindred, and of my father's house.
41. Then shalt thou be clear from this my
oath, When thou comest to my kindred, and
if they give not thee one, thou shalt be clear
from my oath. 42. And I came this day
unto the well, 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
water, and I say to her, Give me, I pray
thee, a little water of thy pitcher to drink;
44. And she say to me, Both drink thou,
and 1 will also draw for thy camels : let the
same be the woman, whom the Lord hath
appointed out for my master's son. 45. And
before I had done 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 UDon her face, and the bracelets upon

136

GENESIS, XXIV.

her hands, 48. And 1 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 mas
ter's brother's daughter unto his son. 49. And
now if he 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 answered and said, The
thing proceedeth from the Lord : we can
not speak unto thee bad or good. 51. Be
hold, Rebekah is before thee, take her, and
go, and let her be thy master's son's wife,
as the Lord hath spoken. 52. And it came
to pass, that when Abraham's servant heard
their words, he worshipped the Lord, bow
ing himself to the earth. 53. And the ser
vant brought forth jewels of silver, and jew
els of gold, and raiment, and gave them to
Rebekah : he gave also to her brother and to
her mother precious things.
We have here the making up of the marriage be
tween Isaac and Rebekah; it is related very largely
and particularly, even to the minute circumstances,
which, we should think, might have been spared,
while other things of great moment and mystery (as
the story of Melchizedeck) are related in few words.
Thus God conceals that which is curious from the
wise and prudent, reveals to babes that which is
common, and level to their capacity, (Matt. 11. 25.)
and rules and saves the world by the foolishness of
^reaching, 1 Cor. 1. 21. Thus also we are directed
to take notice of God's providence in the little com
mon occurrences of human life, and in them also to
exercise our own prudence and other graces; for the
scripture was not intended only for the use of philo
sophers and statesmen, but to make us all wise and
virtupus in the conduct of ourselves and families.
Here is,
I. The very kind reception given to Abraham's
servant by Rebekah's relations. Her brother La
ban went to invite and conduct him in, but not till he
saw the ear-ring, and bracelets upon his sister's
hands, v. 30. " 0," thinks Laban, " here is a man
that there is something to be got by, a man that is
rich and generous; we will'be sure to give him wel
come!" We know so much of Laban's character,
by the following- story, as to think that he would not
have been so free of his entertainment, if he had not
hoped to be well paid for it, as he was, v. 53. Note,
A man's gift maketh room for him; (Prov. 18. 16.)
which way soever it turneth, it prospereth, Prov.
17. 8. 1. The invitation was kind;f. 31, Come in,
thou blessed of the Lord. They saw he was rich,
and therefore pronounced him blessed of the Lord;
or, perhaps, because they heard from Rebekah, (vi
28.) of the gracious words which proceeded out of
his mouth, they concluded him a good man, and
therefore, blessed of the Lord. Note, Those that
are blessed of God, should be welcome to us. It is
good owning those whom God owns. 2. The enter
tainment was kind; v- 32, 33. Both the house and
stable were well furnished, and Abraham's servant
was invited to the free use of both. Particular care
was taken of the camels; for a good man regardeth
the life of his beast, Prov. 12. 10. If the ox knows
his owner to serve him, the owner should know his
ox to provide for him that which is fitting for him.
II. The full account which he gav&them of his
errand, and the court he makes to them for their
consent respecting Rebekah. Observe, 1. How in

tent he was upon his business; though he was come
off a journey, and come; to a good house, he would
not eat till he had told his errand, v. 33. Note, The
doing of our work, and the fulfilling of our trust, ei
ther for G6d or man, should be preferred by us be
fore our necessary food: it was our Saviour's meat
and drink, John 4. 34. 2. How ingenious he was in
the management of it: he approved himself, in this
matter, both a prudent man, and a man of integrity,
faithful to his master by whom he was trusted, and
just to those with whom he now treated. ,
(1.) He gives a short account of the state of his
master's family, v. 34. . 36. He was welcome be
fore, but we may suppose him doubly welcome,
when he said, lam Abraham's servant; Abraham's
name, no doubt, was well-known among them, and
respected, and we may suppose them not altogether
ignorant of his state, for Abraham knew theirs, ch.
22. 20 . , 24. Two things he suggests, to recommend
his proposal. [1.] That his master Abraham,,
through the blessing of God, had a very good estate;
and, [2.] That he had settled it all upon Isaac, for
whom he was now a suitor.
(2.) He tells them the charge his master had
given him, to fetch a wife for his son from among
his kindred, with the reason of it, v. 37, 38. Thus
he insinuates a pleasing hint, that though Abraham
was removed to a country at so great a distance, yet
he still retained the remembrance of, and a respect
for his relations that he had left behind. The high
est degrees of divine affection must npt divest us of
natural affection. He likewise obviates an objection,
That if Isaac were deserving, he need not send so
far off for a wife: why did he not. marry nearei
home? " For a good reason;" (says he;) " my mas
ter's son must not match with a Canaanite. " He
further recommends his proposal, [1.] From the
faith his master had, that it would succeed, v. 40.
Abraham took encouragement from the testimony
of his conscience,, that he walked before God iii a
regular course of holy living, and thence inferred
that God would prosper him; probably, he refers to
that covenant which God had made with him, ch.
17. 1. I am God all-sufficient, walk before me.
Therefore, (says he,) the. God before, whom I walk,
will send his angel. Note, While we make con
science of our part of the covenant, we may take the
comfort of God's part of it; and we should learn to
apply general promises to particular cases, as there
is occasion. [2. ] From the care he himself had ta
ken to preserve their liberty of giving or refusing
their consent, as they should see cause, without in
curring the guilt of perjury, v. 39. . 41. which show
ed him, in general, to be a cautious man, and parti
cularly careful that their consent might not be
forced, but be either free, or not at all.
(3. ) He relates to them the wonderful concur
rence of providences, to countenance and further
the proposal, plainly showing the finger of God in
it. [1.] He tells them how he had prayed for di
rection by a sign, -0. 42 . . 44. Note, It is good
dealing with those, who by prayer take God along
with them in their dealings. [2. ] How God had
answered his prayer in the very letter of it Though
he did but speak in his heart, (v. 45.) which per
haps he mentions, lest it should be suspected that
Rebekah had overheard his prayer, and designedly
humoured it; "No," says he, '"I spake it in my
heart, so that none heard it but God, to whoni
thoughts are words, and from him the answer
came,"i». 46, 47. [3.] How he had immediately
acknowledged God's goodness to him therein, lead
ing him, as he expresses it here, in the right way.
Note, God's w-ay is always the right way, Ps. 107.
7, and those are well-led, whom he leads.
(4.) He fairly refers the matter to their consider
ation, and waits their resolution, v. 49, " If you

GENESIS, XXIV.

137

wfef deal kindly and truly with my master, well
and good; if you will be sincerely kind, you will ac
cept the proposal, and I have what I come for; if
not, do not hold me in suspense." Note, Those
who deal fairly, have reason to expect fair dealing.
(5. ) They freely and cheerfully close with the
proposal," upon a very good principle, v. 50, " The
thing proceedeth from the Lord. Providence
smiles upon it, and we have nothing to say against
it" They do not object distance of place; Abra
ham's forsaking them; his having no land in posses
sion, but personal estate Only: they do not question
the truth of what this man said; but, [1.1 They
trust much to his integrity. It were well, if honesty
did so universally prevail among men, that it might
be as much an act of prudence, as it is of good na
ture, to take a man's word. [2.] They trust more
to God's providence, and therefore by silence give
consent, because it appears to be directed anddis-
Eosed by infinite wisdom. Note, A marriage is
kely then to be comfortable, when it appears to
proceed from the Lord.
(6.) Abraham's servant makes a thankful ac
knowledgment of the good success he had met
with, [1. J To God, v. 52, he worshipped the Lord.
Observe, First, As his good success went on, he
went on to bless God. Those that pray without
ceasing, should in every thing give thanks, and own
God in every step of mercy. Secondly, God sent
his angel before him, and so gave him success, v.
7, 40. But when he has the desired success, he
worships God, not the angel. Whatever benefit
we have by the ministration of angels, all the glory
must be given to the Lord of the angels, Rev. 22.
9. [2.] He pays his respects to the family also,
and particularly to the bride, v. 53. He presented
her, and her mother, and brother, with many pre
cious things: both to give a real proof of his mas
ter's riches and generosity, and in gratitude for their
civility to him, and further to ingratiate himself
with them.
54. And they did eat and drink, he and
the men that were with him, and tarried all
night; and they rose tip in the morning, and
he said, Send me away unto my master.
55. And her brother and her mother said,
Let the damsel abide with us a few days,
at the least, ten ; after that she shall go.
56. And he said unto them, Hinder me not,
seeing the Lord hath prospered my way;
send me away, that I maw go to my mas
ter. 57. And they said, We will call the
damsel, and inquire at her mouth. 58-. And
they called Rebekah, and said unto her,
Wilt thou go with this man? And she said,
[ will gq. 59. And they sent away Rebe
kah their sister, and her nurse, and Abra
ham's servant, and his men. 60. And they
blessed Rebekah, and said unto her, Thou
art our sister; be thou the mother of thou
sands of millions, and let thy seed possess
the gate of those which hate them. 61.
And Rebekah arose, and her damsels, and
they rode upon the camels, and followed
the man: and the servant took Rebekah,
and went his way.
Rebekah is here taking leave of her father's
house.
Vol. i.— S

I. Abraham's servant presses for a dismission;
though he and his company were very welcome,
and very cheerful there, yet he said, send me away,
v. 54, and again, v 56. He knew his master
would expect him home with some impatience; he
had business to do at home, which wanted him, and
therefore, as one that preferred his work before
his pleasure, he was for hastening home. Note,
Lingering and loitering no way become a wise and
good man; when we have despatched our business
abroad, we must not delay our reiurn to our busi
ness at home, nor be Jonger. from it than needs
must: for as the bird that wanders from his nest, so
is he that wonders from his place, Prov. 27. 8.
, II. Rebekah's relations, from natural affection,
and according to thejUsual expression of kindness in
that Case, solicit for her, stay some time among
them, v. 55. They could not think of parting with
her, on a sudden, especially as she was about to re
move so far off, and it. was not likely that they
would ever see one another again; Let her stay a
few days, at least, ten, which makes it as reasona
ble a request, as the reading in the margin seems to
make it unreasonable, a year, or, at least ten
months. They had consented to the marriage, and
yet were loath to part with her. Notej It is an in
stance of the vanity of this world, that there is
nothing in it so agreeable, but it has its allay, Nulla
est sincera voluptas— There is no unmingled plea
sure. They here were pleased that they had
matched a daughter of their family so well; and
yet, when it came to the last, it was with great re
luctance that they sent her away.
III. Rebekah herself determined the matter; to
her they appealed, as it was fit they should, v. 57,
Call the damsel, (who was retired to her apartment
with a modest silence,) and inquire at her mouth.
Note, As children ought not to marry without their
parents' consent, so parents ought not to many
them without their own. Before the matter is re
solved on, "Ask at the damsel's mouth;" she is a
party principally concerned, and therefore ought to
be principally consulted. Rebekah consented, not
only, to go, but to go immediately, v. -58, I will go.
We may hope that the notice she had taken of the
servants' piety and devotion, gave her such an idea
of the prevalence of religion and godliness in the
family she was to go to, as made her desirous to
hasten thither, and willing to forget her own peo
ple and her father's house, where religion had not
so much the ascendant
IV. Hereupon, she is sent away with Abraham's
servant; not, we may suppose, the very next day
after, but very quickly: her friends see that she
puts a good heart on it, and so they dismiss her, 1.
With suitable attendants^her nurse, v. 59, her dam
sels, v. 61. It seems then, that when she went to the
well for water, it was not because she had not ser
vants at command, but because she took a pleasure
in exemplifying humility and industry. Now that
she was going among strangers, it was fit to take
thoss with her whom she was acquainted with.
Here is nothing said of her portion; her personal
merits were a portion in her; she needed none with
her, nor did that ever come into the treaty of mar
riage. 2. With hearty good wishes; (v. 60.) they
blessed Rebekah. Note, When our relations are
entering into, a new condition, we ought by prayer
to recommend them to the blessing and grace of
God. Now that she was going to be a wife, they
prayed that she might be a mother both of a nu
merous and of a victorious progeny. Perhaps
Abraham's servant had told them of the promise
God had lately made his master, which, it is likely,
Abraham acquainted his household with, that God
would multiply his seed as the stars of heaven, and
that they should possess the gate of their enemies,

138

GENESIS, XXV.

ch. 22, IT, to which promise they had an eye in this
Messing, Be thou the mother of that seed.'
62. And Isaac came from the way of the
well Lahai-roi ; for he dwelt in the south
country. 63. And Isaac went out to medi
tate in the field at the even-tide : and he
lifted up his eyes, and saw, and, behold, the
camels were coming, 64. And Rebekah
lifted up her eyes, and when she saw Isaac,
she lighted ofif 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 : there
fore she topk a veil, and covered herself.
66. And the servant told Isaac all things
that he had done. 67. And Isaac brought
her into his mother Sarah's tent, and took
Rebekah, and she became his wife ; and he
loved her : and Isaac was comforted after
his mother's death.
Isaac and Rebekah are, at length, happily
brought together.
I. Isaac was well employed, when he met Re
bekah, v. 62, 63, He went out to meditate, or pray
in the field at even-tide. Some think he expected
the return of his servants about this time, and went
out on purpose to meet them. But it should seem,
he went out on another errand, to take the advan
tage of a silent evening, and a solitary field, for
meditation and prayer, those divine exercises by
which we converse with God and our own hearts.
Note, 1. Holy souls love retirement; it will do us
gjood to be often left alone, walking alone, and sit
ting alone; and if we have the art of improving
solitude, we shall find we are never less alone than
when alone. 2. Meditation and prayer ought to be
both our business and our delight, when we are
alone; while we have a God, a Christ, and a Hea
ven, to acquaint ourselves with, and to secure our
interests in, we need not want matter either for
meditation or prayer, which, if they go together,
will mutually befriend each other. 3. Our walks
in the field aire then truly pleasant, when in them
we apply ourselves to meditation and prayer; we
there have a free and open prospect of the heavens
above us, and the earth around us, and the hosts
and riches of both, by the view of which we should
be led to the contemplation of the Maker and
Owner of all. 4. The exercises of devotion should
be the refreshment and entertainment of the even
ing, after the care and business of the day, to re
lieve the fatigue of that, and before the repose and
sleep of the night, to prepare us for that Merciful
providences are then doubly comfortable, when
they find us well-employed, and in the way of- our"
duty. -Some think Isaac was now praying for good
success in this affair that was depending, and medi
tating upon that which was proper to encourage his
hope in God concerning it; and now, when he sets
himself, as it were, upon his watch-tower, to see
what God would answer him, as the prophet, Hab.
2. 1, he sees the camels coming; sometimes God
sends in the mercy prayed for, immediately, Acts
12. 12.
II. Rebekah behaved herself very becomingly,
when she met Isaac: understanding who he was,
she lighted off her camel, v. 64, and took a veil,
and covered herself, v. 65, in token of humility,
modesty, and subjection; she did not reproach Isaac
for not coming himself to fetch her, or at least to
meet her a day's journey or two; did not complain

of the tediousness of her journey, or the difficulty
of leaving her relations, to come into a strange
place"; but having seen Providence going before hei
ui the affair, she accommodates herself with cheer
fulness to her new relation. Those that by faith
are espoused to Christ, and would be presented as
chaste virgin? to him, must, in coiriformity to his
example, humble themselves, as Rebekah, who
lighted, when she saw Isaac on foot, and must put
themselves into subjection to him who is their head,
Eph. 5. 24, as Rebekah/ signifying it by the veil
she put on, 1 Cor. 11. 10.
III. They were brought together, (probably, after
some further acquaintance,) to their mutual com
fort, v: 67. Observe here, 1. What an affectionate ¦
son he was to his mother: it was about three years
since she died, and yet he was not, till now, com
forted concerning it; the wound which that affliction
gave to his tender spirit, bled so long, it was never
healed, till God brought him into this new relation:
thus crosses and comforts are balances to each
other, (Eccl. Y. 14.) and help to keep the scale
even. 2. What ap affectionate husband he was to
his wife. Note, Those that have approved them
selves well in one relation, it may be hoped, will do
so in another. She became his wife, and he loved
her; there was all the reason iii the world why he
should, for so ought men to love their wives even as
themselves. The duty of the relation is then done,
and the comfort of the relation is then enjoyed,
when mutual love governs; for there the Lord com
mands the blessing.
CHAP. XXV.
The sacred historian, in this chapter, 1. Takes his leave of
Abraham, with an account, 1. Of his children by another
wife, v. 1 . .4. 2. Of his last will and testament, v. 5, 6.
3. Of his age, death, and burial, v. 7 . ¦ 10. II. He takes
his leave of Ishmael, with a short account, 1. Of his
children, v. 12. .16. 2. Of his age and death, v. 17, 18.
III. He enters upon the history of Isaac. 1. His pros
perity, v. 11. 2. The conception and birth of his two
sons, with the oracle of God concerning them, v. 19. .26.
3. Their different characters, v. 27, 28. 4. Esau's selling
his birth-right to Jacob, v. 29. .34.
1. * | THEN again Abraham took a wife,
JL and her name was Keturah. 2. And
she bare him Zimran, and Jokshan, and
Medan, and Midian, and Ishbak, and
Shuah. 3. And Jokshan begat Sheba, and
Dedan. And the sons of Dedan were
Asshurim, Letushim, and Leummim. 4.
And the sons of Midian ; Ephah, and Epher,
and Hanoch, and Abidah, and Eldaah..
All these were the children of Keturah. 5.
And Abraham gave all that he had unto
Isaac. §. But unto the sons of the concu
bines, which Abraham had, Abraham gave
gifts, and sent them away from Isaac his
son, while he yet lived, eastward, unto the
east-country. 7. And these are the days
of the years of Abraham's life which he
lived, an hundred three score and fifteen
years. 8. Then Abraham gave up the
ghost, and died in a good old age, an old
man, and. full of years; and was gathered
to his people. 9. And his sons Isaac and
Ishmael buried him in the cave of Machpe
lah, in the field of Ephron the son of Zdhar
the Hittite, which is before Mamre; 10.
The field which Abraham purchased of the

GENESIS, XXV.

139

sons of Heth : there was Abraham buried,
and Sarah his wife.
Abraham lived; after the marriage of. Isaac, 35
years, arid all that is recorded eoAcemlng him du
ring that time, lies here in a very few verses; we
hear no more of God's extraordinary appearances
to him, or trials of him;, for all, the days, even of
the best and greatest saints, are not eminent days,
some slide on silently, and neither come nor go with
observation; such were these last days of Abraham.
We have here,
I. An account of his children by Keturah, ano
ther wife, which he married after the death of Sa
rah. He had buried Sarah, and married Isaac, the
two dear companions of his life, and was now soli
tary; he wanted a nurse, his family wanted a go
verness, and it was not good for him to be thus
alone; he therefore marries Keturah, probably the
chief of his maid-servants, born in his house, or
bought with money. Marriage is not forbidden, to
old age. By her he had six sons, in whom the pro
mise made to Abraham, concerning the great in
crease of his posterity, was in part fulfilled, which,
it is likely, he had an eye to in this marriage. The
Strength he received by the promise, still remained
in him, to ?how how much the virtue of the pro
mise exceeds the power of nature.
II. The disposition which Abraham made of his
estate, v. 5, 6. After the birth of these sons, he
set his house in order, with prudence and justice.
1. He made Isaac his heir, as he was bound to do,
in justice to Sarah his first and principal wife, and
to Rebekah who married Isaac upon the assurance
of it, ch. 24. 36. In this all which he settled upon
Isaac, are included, perhaps the promise of the land
of Canaan, and the entail of the covenant Or, God
having already made him the heir of the promise,
Abraham therefore made him heir of his estate. Our
affection and gifts should attend God's. %.. He gave
portions to the rest of his Children, both to Ishmael,
though at first he was sent empty away, and to his
sons by Keturah. It was justice to provide for them ;
parents that dq not imitate him here are worse than
infidels. It was prudence to settle them in places
distant from Isaac, that they might not pretend to
¦ divide the inheritance with him, nor be any way a
care or expense to him. Observe, He did this
while he yet lived, lest it should not have been done,
or not so well done, afterward. Note, In many
cases, it is wisdom fpr men to make their own hands
their executors, and what they find to do, to do it
while they live, as far as they can. The sons of
the concubifies were sent into the country that lay
east from Canaan, and their posterity were called
the children of the east, famous for their numbers,
Judg. 6. 5, -33. Their great increase was the fruit
of the promise made to Abraham, that God would
multiply his seed. God, in dispensing his blessings,
does as Abraham did; common blessings he gives to
the children of this world, as to the sons of the bond
woman; but, covenant blessings he reserves for the
heirs of promise. All that he has, is their's, for
they are his Isaac's, from whom the rest shall be
for ever separated.
III. The age, and death of Abraham, v. 7, 8. He
lived 175 years; just 100 years after he came to
Canaan; so long he was a sojourner in a strange
country. Though he lived long) ^nd lived well,
though he did gobd, and could be ill-spared, yet he
died at last Observe how his death is here de
scribed. 1. He gave up the ghost. His life was
not extorted from him, but he cheerfully resigned
it; into the hands of the Father of spirits he com
mitted his spirit. 2. He died in a good old age, an
old man; so God had promised him. His death was
his discharge from the burthens of his age; an old

man would not so live, always: it was also the
crown of the glory of his old age. 3. He was full
of years; or full of life, (as it might be supplied,)
including all the conveniences and comforts of life.
He; did not live till the world was weary of him, but
till he was weary of the world; he had had enough
of it, and deSired no more, Vixi quantum satis est
— I have lived long enough. Seneca. A good man,
though he should not die old, dies full of days, satis
fied with living here, and longing to live in a better
Elace. 4. He was gathered to his people. His
ody was gathered to the congregation of the dead,
and hi$ soul to, the congregation of the blessed.
Note, Death gathers us to bur people. Those that
are our people while we live, whether the people
Df God, or the children of this world, are the peo
ple to whom death will gather us.
IV. His burial, v. 9, 10. Here is nothing re
corded of the pomp or ceremony of his funeral;
only we are told, 1. Who buried him; His sons
Isaac and Ishmael. It was the last office of respect
they had to pay to their good father. Some dis
tance there had formerly been between Isaac and
Ishmael; but it seems either that Abraham had
himself brought them together while he lived, or,
at least, that his death reconciled them. 2. Where
they buried him; in his own burying-place, Which
he had purchased, and in which he had buried Sa
rah. Note, Those that in life have been very dear
to each other, may not only innocently, but laudably
desire to be buried together, that in their deaths
they may not be divided, and in token of their hopes
of rising together.
1 1 . And it came to pass after the death
of Abraham, that God blessed his son
Isaac ; and Isaac dvvelt by the well La-
hai-roi. 12. Now these are the genera
tions of Ishmael, Abraham's son, whom
Hagar the Egyptian, Sarah's hand-maid^
bare unto Abraham. 13. And these are
the names of the sons of Ishniael, by their
names, according to their generations : the
first-born of Ishmael, Nebajoth; and Kedar,
and Adbeel, and Mibsam. 14. AndMishi
ma, and Dumah, and Massa, 15. Hadar,
and Tema, Jetur, Naphish, and Kedemah :
1 6. These are the sons of Ishmael, and
these are their names by their towns, and
by their castles; twelve princes. according
to their nations. 17. And these are the
years of the life of Ishmael, an hundred and
thirty and seven years : and he gave up the
ghost and died ; and was gathered unto his
people. 1 8. And they dwelt from Havilah
unto Shur, that is before Egypt, as thou go
est toward Assyria : and he died in the pre
sence of all his brethren.
Immediately after the account of Abraham's
death, Moses begins the story of Isaac, (v. 11. ) and
tells us where he dwelt, and how remarkably God
blessed him. Note, The blessing of Abraham did
not die with him, but survived to all the children
of the promise. But he presently digresses from
the story of Isaac, to give a short account of Ish
mael, forasmuch as he also was a son of Abraham,
and God had made some premises concerning him,
which it was requisite we. should know the accom
plishment of.
Observe here what is said,
1. Concerning his children; he had twelve sons,

140

GENESIS, XXV.

twelve princes they are called,. (v. 16.) heads of
families, which, in process of time, became nations,
distinct tribes, numerous, and very considerable.
They peopled a very large continent that lay be
tween Egypt and Assyria, called Arabia. The
names of his twelve sons are recorded. Midian
and Kedar we often read of in scripture. And some
very good expositors have taken notice of the signi
fication of those three names which are put together,
(v. 14.) as containing good advice to us all, Mish-
ma, Dumah, and Massa, that is, hear, keep silence,
and bear; we have them together in the same or
der, Jam. 1. 19, Be swift to hear, slow to speak,
slow to wrath. The posterity of Ishmael had not
only tents in the fields, wherein they grew rich in
times of peace; but they had towns and castles, (v.
16. ) wherein they fortified themselves in time of
war. Now the number and strength of this family
were the fruit of the promise made to Hagar con
cerning Ishmael, ch. 16. 10. and to Abraham, ch.
17. 20. and 21. 13. Note, Many that are strangers
to the covenants of promise, yet are blessed with
outward prosperity for the sake of their godly an
cestors. Wealth and riches shall be in their house.
2. Concerning himself; here is an account of his
age; he lived 137 years, (v. 17.) which is recorded,
to show the efficacy of Abraham's prayer for him,
ch. 17. 18. O that Ishmael might live before thee!
Here is an account too of his death; he also was
gathered to his people; but it is not said that he was
full of days, though he lived to so great an age: he
was not so weary of the world, nor so willing to
leave it, as his good father was. Those words, he
fell in the presence of all his brethren, whether they
mean, as we take them, he died, or as others, his
lot fell, are designed to show the fulfilling of that
word to Hagar, ch. 16. 12, He shall dwell in the
presence of all his brethren, that is, he shall flour
ish and be eminent among them, and shall hold his
own to the last. Or, he died with his friends about
him, which is comfortable.
19. And these 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 daugh
ter of Bethuel the Syrian of Padan-aram,
the sister to Laban the Syrian. 21. And
Isaac entreated the Lord for his wife, be
cause she was barren : and the Lord was
entreated of him, and Rebekah liis wife
conceived. 22. And the children struggled
together within her ; and she said, If it be
so, why am I thus ? And she went to in
quire of the Lord. 23. And the Lord
said unto her, Two nations are in thy womb,
and two manner of people shall be separa
ted from thy bowels ; and the one people
shall be stronger than the other people ;
and the elder shall serve the younger. 24.
And when her days to be delivered were
fulfilled, behold, there were twins in her
womb. 25. And the first came out red,
all over like an hairy garment; and they
called his name Esau. 26. And after that
came his brother out, and his hand took
hold on Esau's heel ; and his name was
called Jacob : and Isaac was threescore
years old when she bare them. 27. And
the boys grew : and Esau was a cunning

hunter, a man of the field ; and Jacob was
a plain man, dwelling in tents. 28. And
Isaac loved Esau, because he did eat of his
venison : but Rebekah loved Jacob.
We have here an account of the birth of Jacob
and Esau, the twin sons of Isaac and Rebekah: their
entrance into the world was (which is riot usual)
one of the most considerable parts of their story;
nor is much related concerning Isaac, but what had
reference to his father while he lived, and to his
sons afterward. For Isaac seems not to have been
a man of action, nor much tried, but to have spent
his days in quietness and silence.
Now concerning Jacob and Esau we are told,
I. That they were prayed for; their parents, af
ter they had been long childless, obtained them by
prayer, v. 20, 21, Isaac was 40 years old when he
was married; though he was an only son, and the
person from whom the promised seed was to come,
yet he made no haste to marry. He was 60 years
old when his sons were born, (v. 26. ) so that, after
he was married, he had no child for 20 years.
Note, Though the accomplishment of God's pro
mise is always sure, yet it is often slow, and seems
to be crossed and contradicted by Providence; that
the faith of believers may be tried, their patience
exercised, and mercies long waited for may be the
more welcome when they come. While this mercy
was delayed, Isaac did not approach to a hand
maid's bed, as Abraham had done, and Jacob after
ward; for he loved Rebekah, ch. 24. 67. But, 1.
He prayed: he entreated the Lord for his wife;
though God had promised to multiply his family,
he prayed for it. For God's promises must not su
persede, but encourage our prayers, and be improv
ed as the ground of our faith. Though he had
prayed for this mercy very often, and had continued
his supplication many years, and it was not granted,
yet he did not leave off praying for it: for men
ought always to pray, and not to faint, (Luke 18.
1. ) to pray without ceasing, and knock till the door
be opened. He prayed for his wife; some read it,
with his wife. Note, Husbands and wives should
pray together, which is intimated in the apostle's
caution, that their prayers be not hindered, 1 Pet.
3. 7. The Jews have a tradition, that Isaac, at
length, took his wife with him to Mount Moriah,
where God had promised that he would multiply
Abraham's seed* ch. 22. 17, and there in his prayer
with her, and for her, pleaded the promise made
in that very place. 2. God heard his prayer, and
was entreated of him. Note, Children are the gift
of God. Those that continue instant in prayer, as
Isaac did, shall find at last that they did not seek in
vain, Isa. 45. 19.
II. That they were prophesied of before they
were born; and great mysteries were wrapt up in
the prophecies which went before of them, v. 22,
23. Long had Isaac prayed for a son ; and now his
wife is with child of two, to recompense him for his
long waiting. Thus God often outdoes our pray
ers, and gives more than we are able to ask or think.
Now Rebekah being with child of these two sons,
observe here,
1. How she was perplexed in her mind concern
ing her present case: the children struggled to
gether within her. The commotion she felt, v?as
altogether extraordinary, and made her very un
easy; whether she was apprehensive that the birth
would be her death, or that she was weary of the
intestine tumult, or that she suspected it to be an
ill omen, it seems she was ready to wish that either
she had not been with child, or that she might die
immediately, and not bring forth such a struggling
brood. If it be so, or, since it is so, Why am t

GENESIS, XXV.

141

thus? Before, the want of children was her trouble,
now, the struggle of the children is no less so.
Note, (l.)_ The comforts we are most desirous of,
are sometimes found to bring along with them more
occasion of trouble and uneasiness than we thought
of; vanity being written upon all tilings under the
sun, God thus teaches us to read it. (2. ) We are
too apt to be discontented with our comforts, be
cause of the uneasiness that attends them. We
know not when we are pleased; we know neither
how to want, nor how to abound; This struggle
between Jacob and Esau in the womb, represents
the struggle that is between the kingdom of God
and the kingdom of Sat^n, [1.], In the world; the
seed of the woman, and the seed of the serpent,
have been contending ever since the enmity was
put between them, ch. 3. 15. and ft has occasioned
a constant uneasiness among men. Christ himself
came to send fire on earth, and this division, Luke
12. 49, 51. But let not this be an offence to us. A
holy war is better than the peace of the Devil's pa
lace. [2.] In the hearts of believers; no sooner is
Christ formed in the soul, than immediately there
begins a conflict between the flesh and the spirit,
Gal. 5. 17. The stream is not turned without a
mighty struggle, which yet ought not to discourage
us. It is better to have a conflict with sin, than
tamely to submit to it
" 2. What course she took for her rehef. She went
to inquire of the Lord. Some think Melchizedek
was now consulted as an oracle, or, perhaps some
Urim or Teraphim-vtere now used to inquire, of God
by, as afterward in the breast-plate of judgment.
Note, The word and prayer, by both which we
now inquire of the Lord, give great relief to those
that are, upon any account, perplexed. It is an ease
to the mind to spread our case before the Lord, and
ask counsel at his mouth, Go into the sanctuary, Vs.
73. 17.
3. The information given her upon her inquiry,
which expounded the mystery. Two nations are
in thy womb, v. 23. She was now big, not only
with two children, but two nations, which should
not only in their manners and dispositions greatly
differ from each other, but in their interests, clash
and contend with each other; and the issue of the
contest should be, that the elder should serve the
vounger, which was fulfilled in the subjection of the
Edomites for many ages, to the house of David, till
they revolted, 2 Chron. 21. 8. Observe here, (1.)
That God is a free Agent in dispensing his grace; it
is his prerogative to make a difference between
those who have not as yet themselves done either
good or evil. This the Apostle infers from hence,
Rom. 9. 12. (2.) That in the struggle between
grace and corruption in the soul, grace, the younger,
shall certainly get the upper hand at last
III.. That when they were born, there was a
great difference between them, which served to
Confirm what had been foretold, (v. 23.) was a pre
sage of the accomplishment of it, and served greatly
to illustrate the type.
1. There was a great difference in their bodies,
v. 25. Esau, when he was born, was rough and
hairy, as if he had been already a grown man;
whence he had his name Esau, made, reared alrea
dy. This was an indication of a very strong consti
tution, and gave cause to suspect that he would be a
very robust, daring, active, man. But Jacob was
smooth and tender, as other children. Note, (1. ) The
difference of men's capacities, and consequently of
their condition in the world, arises very much from
the difference of their natural constitution; some are
plainly designed by nature for activity and honour,
others as manifestly marked for obscurity. - This
instance of the divine sovereignty in the kingdom of
piovidence, may perhaps help to reconcile us to the

doctrine of the divine sovereignty in the kingdom of
grace. (2.) It is God's usual way to choose the
weak things of the world, and to pass by the migh
ty, 1. Cor. 1. 26, 27.
2. There was a manifest contest in their births;
Esau, the stronger, came out first; but Jacob's hand
took hold ont his heel, v. 26. This signified, (1.)
Jacob's pursuit of the birth-right and blessing; from
the first, he reached forth to have catchedhold of it,
and if possible, to have prevented his brother. (2. )
His prevailing for it at last; that, in process of time,
he should undermine his brother, ,and gain his point
This passage is referred to, Hos. 12. 3, and from
hencehe had his name Jacob, a supplanter.
3. They were veiy unlike in the temper of their
minds, and the way of, living they, chose, v. 27.
They soon appeared to be of very different disposi
tions. (1.) Esau was a man for this world; a man
addicted to his sports, for he was a hunter, and a
man that knew how to live by his wits,_for he was a
cunning hunter; recreation was his business, he stu
died the art of it, and spent all his time in it- He
never loved a book, nor cared for being within doors,
but he was amanof the field;like Nimrod and Ish
mael, all for the game, and never well but when he
was upon the stretch in pursuit of it; in short, he set
up for a gentleman, and a soldier. (2.) Jacob was
a man for the other world; he was not cut out for a
statesman, nor did he affect to look great, but he was
a plain man, dwelling in tents ; an Jionest man that
always meant well, and dealt fairly, that preferred
the true delights of solitude and retirement, to all
the pretended pleasure of busy noisy sports: he
dwelt in tents, [1. ] As a shepherd. He was attached
to that safe and silent employment of keeping sheep,
to which also he bred up his, children, ch. 46. 34.
Or, [2.] as a student. He frequented the tents of
Melchizedek, or Heber, as some understand it, to
be taught by them divine things. And this was that
son of Isaac, on whom the covenant was entailed.
4. Their interest in the affections of their parents
was likewise different. They had but these two
children, and it seems, one was the father's darling,
and the other the mother's, v. 28. (1.). Isaac,
though he was not a stirring man himself, (for when
he went into the fields, he went to meditate and pray,
not to hunt,) yet he loved to have his son active.
Esau knew how to please him, and showed a great
respect for him, by treating him often with venison,
which gained him the affections of the good old man,
and won upon him more than one would have
thought. (2.) Rebekah was mindful of the oracle
of God, which had given the preference to Jacob,
and therefore she preferred him in her love. And if
it be lawful for parents to make a difference between
their children upon any account, doubtless Rebekah
was in the right, that loved him whom God loved.
29. And Jacob sod pottage : And Esau
came from the field, and he was faint : 30.
And Esau said to Jacob, feed me, I pray
thee, with that same red pottage ; for 1 am
faint : therefore was his name called Edom.
31. And Jacob said, Sell me this day thy
birth-right. 32. And Esau said, Behold, 1
am at the point to die: and what profit shall
this birth-right do to me? 33. And Jacob
said, Swear to me this day, and he sware
unto him : and he sold his birth-right unto
Jacob. 34. Then Jacob gave Esau bread
and pottage of lentiles ; and he did eat and
drink, and rose up, and went his way : thus
Esau despised his birth-right

142

GENESIS, XXV.

We have here a bargain made between Jacob and
Esau about the birth-right, which was Esau's by
providence, but Jacob's by promise. It was a spir
itual privilege, including the excellency of dignity,
and the excellency of power, as well as the double
portion, ch. 49. 3. It seemed to be such a birth
right as had then the blessing annexed to it, and the
entail of the promise. Now see,
I. Jacob's pious desire of the birth-rightj which
yet he sought to obtain by indirect courses, not
agreeable to his character as a -plain man. It was
not out of pride or ambition that he coveted the
birth-right, but with an eye to spiritual blessings,
which he had got well-acquainted with in his tents,
while Esau had lost the scent of them in the field.
For this, he is to be commended, that he coveted
earnestly the best gifts; yet in this he cannot be jus
tified, that he took advantage of his brother's neces
sity, to make him a very hard bargain, v. 31, Sell
me this day thy birth-right. Probably, there had
formerly been some communication between them
about this matter, and then it was not so great a sur-
Erise upon Esau as here it seems to be; and, it may
e, Esau had sometimes spoken slightly of the birth
right and its appurtenances, which encouraged Ja
cob to make this proposal to him. And if so, Jacob
is in some measure, excusable in what he did to gain
his point. Note, plain men, that have their conver
sation in simplicity and godly sincerity, and without
worldly wisdom, are often found wisest of all for
their souls and eternity. Those are wise indeed,
that are wise for another world. Jacob's wisdom
appeared in two things. 1. That he chose the ex
act time; took the opportunity when it offered itself,
and did not let it slip. 2. That having made the
bargain, he made insure, and got it confirmed by
Esau's oath, Swear to me this day, v. 33. He took
Esau when he was in the mind, and would not leave
him a power of revocation; In a case Of this nature,
it is good to be sure.
II. Esau's profane contempt of the birth-right,
and the foolish sale he made of it He is called pro
fane Esau for it, Heb. 12. 16, because, for one mor
sel of meat, he sold his birth-right ; as dear a morsel
as ever was eaten since the forbidden fruit; and he
lived to regret it, when it was too late. Never was
there such a foolish bargain as that which Esau now
made; and yet he valued himself upon his policy,
arid had the reputation of a cunning-man; and per
haps had often bantered his brother Jacob as a weak
and simple man. Note. 1. There are those that
are penny-wise and pound-foolish, cunning hunters
that can out-wit others and draw them into their
snares, and yet are themselves iriiposed upon by Sa
tan's wiles, and led captive by him at his will. 2.
God often chooses the foolish things of the world,
by them to confound the wise. -Plain Jacob makes
a fool of cunning Esau. Observe the instances of
Esau's folly.
(1.) His appetite was very strong, i>. 29, 30. Poor
Jacob had got some bread and pottage (v. 34,) for
his dinner, and was sitting down to it contentedly
enough, without venison; when Esau came from
hunting, hungry and weary, and perhaps had caught
nothing. And now Jacob's pottage pleased-his eye
better than ever his garrie had done. Give me (says
he) some of that red, that red, as it is in the original;
it suited his own colour, v. 25, and, in reproach to
him, for this he was ever afterward called Edom,
Red. Nay, it should seem, he was so faint, that he
could not feed himself, nor had he a servant at hand
to help him, but entreats his brother to feed him.
Note, [1.] Those that addict theriiselves to sport,
weary themselves for very vanity,^ Hab. 2. 13.
They might do the most needful business, and gain
the greatest advantages, with half the pains they
take, and half the perils they run, in pursuit of their

foolish pleasures. [2. ] Those that work with quft t-
ness, are more constantly and comfortably provided
for, than those that hunt with noise: bread is not al-
ways to the wise,but they that trust in the Lord and d<>
good, verily they shall be fed, fed with daily bread;
not as Esau, sometimes feasting,, and sometimes faint
ing. [3.] The gratifying of the sensual appetite,
is that which ruins thousands of precious souls:
surely if Esau was hungry and faint, he might have
got a meal's meat cheaper than at the expense of his
birth-right; but he was unaccountably fond of the
colour of this pottage, and could not deny himself
the satisfaction of a mess of it, whatever it cost him;
Never better can come of it, when men's hearts
walk after their eyes, Job 31. 7, and When they serve
their own bellies: therefore, Look not thou upon the
wine, or, as Esau, upon the pottage, when it is red,
when it gives that colour in the cup, in the dish,
which is most inviting, Prov. 23. 31. If we use our
selves to deny ourselves, we break the force of most
temptations. (2.) His reasoning was very weak, v. 32, Behold
lam at the point to die ; and if he were, would no
thing serve to keep him alive but this pottage ? If
the famine were now in the land, (ch. 26; l.)asDr.
Lightfoot conjectures, we cannot suppose Isaac so
poor, or Rebekah so bad a house-keeper, but that
he might have been supplied with food convenient
other ways, and might have saved his birth-right;
but his appetite has the mastery of him, he is in a
longing condition, nothing will please him but this
red, this red pottage, and to palliate his desire, he
pretends he is at the point to die; if it had heen so,
was it not better for him to die in honour than to live
in disgrace; to die under a blessing than to live un
der a curse ? The birth-right was typical of spir
itual privileges, those of the church of the first-bom.
Esau was now tried how he- would value them, and
he shows himself sensible only of present griev
ances; may he but get relief against them, he cares
not for his birth-right Naboth wasbetter principled,
who would lose his life rather than sell his vineyard,
because his part in the earthly Canaan signified his
part in the heavenly, 1-Kings 21. 3. [l.~| If we look
on Esau's birth-right as only a temporal advantage,
what he said, had something of truth in it, namely,
that our worldly enjoyments, even those that we are
most fond of, will stand us in no stead in a dying hour,
Ps. 49. 6 . . 8. They will not put by the stroke of
death, nor ease the pangs, nor remove the sting; yet
Esau, who set up for a gentleman, should have had
a greater and more noble spirit, than to sell even
such an honour a cheap bargain. [2. ] But being of
a spiritual nature, his undervaluing of it was the
greatest profaneness imaginable. Note, It is egre
gious folly to part with our interest in God, and
Christ, and Heaven, for the riches, honours and
pleasures of this world; as bad a bargain as he that
sold a birth-right for a dish of broth.-
( 3. ) Repentance was hid from his eyes, v. 34, He
did eat and drink, pleased his palate, satisfied
his cravings, blessed himself when he thought what
a good meal's meat he had had, and then carelessly
rose up and went his way, without any serious re
flections upon the bad bargain he had made, or
any show of regret: thus Esau despised his birth
right; he used no means at all to get the bargain
revoked; made no appeal to his father about it, nor
proposed to his brother to compound the matter;
but the bargain which his necessity had made, (sup-
posingit were so,) his profaneness confirmed expost
facto — after the deed; and by his subsequent neglect
and contempt, he did, as it were, acknowledge a
fine, and by justifying himself in what he had done,
he put the bargain past recall. Note, People are ru
ined, not so much by doing what is amiss, as by doing
it and not repenting of it, doing it and standing to it

GENESIS, XXVI.

143

CHAP. XXVI.
In this chapter, we have, I. Isaac in adversity, by reason of
a famine in the land, which, 1. Obliges him to change his
quarters, v. 1. But, 2. God visits him with direction
and comfort, v. 2 . . 5. 3. He foolishly denies his wife, be
ing in distress, and is reproved for it by Abimelech, v. 6
. .11. II. Isaac in prosperity, by the blessing of God upon
him, v. 12 . . 14. And 1. The Philistines were envious at
him, v. 14 . . 17. 2. He continued industrious in his busi
ness, v. 1 8 . . 23. 3. God appeared to him, arid encoura
ged him, and he devoutly acknowledged God, v. 24, 25.
4. The Philistines, at length, made court to him, and made
a covenant with him, v. 26 . . 33. 5. The disagreeable
marriage of his sort Esau was an allay to the comfort o(
his prosperity, v. 34, 35.
1 . A . ND there was a famine in the land, be-
xm. side the first famine that was in the days
of Abraham. And Isaac went unto Abime
lech king of the Philistines unto Gerar. 2.
And the Lord appeared unto him, and said,
Go not down into Egypt ; dwell in the land
Which I shall tell thee of: 3. Sojourn in this
land, and I will be with thee, and will bless
thee; for unto thee,and unto thy seed, 1 will give
all these countries, arid I will perform the oath
which 1 sware unto Abraham thy father ; 4.
And 1 will make thy seed to multiply as the
stars of heaven, and will give unto thy seed
all these countries ; and in thy seed shall all
the nations of the earth be blessed ; 5. Be
cause that Abraham obeyed my voice, and
kept my charge, my commandments, my
statutes, and my laws.
Here,
I. God tried Isaac by providence; Isaac had been
trained up in a believing dependence upon the di
vine grant of the. land of Canaan to him and his
heirs; yet now that there is a famine in the land., v.
1, what shall he think of the promise, when the pro
mised land will not find him bread? Is such a grant
worth accepting, upon such terms, and after so long
a time? Yes, Isaac will still cleave to the covenant;
and the less valuable Canaan in itself seems to be,
the better he is taught to value it, 1. Asa token of
God's everlasting kindness to him; and 2. As a type
of heaven's everlasting blessedness. Note, The in
trinsic worth of God's promises cannot be lessened
in a believer's eye by any cross providences.
II. He airected him under this trial by his word.
Isaac finds himself straitened by the scarcity of
provisions; somewhither he must go for supply; it
should seem, he intends for Egypt, whither his
father went in the like strait, but he takes Gerar in
his way, full of thoughts, no doubt, which way he
had best steer his, course, till God: graciously ap-
E eared to him, and determined him, abundantly to
is satisfaction.
1. God bid him stay where he was, and not go
down into Egypt, v. 2, 3. Sojourn m this land:
there was a famine in Jacob's days, and God^bid
him go down into Egypt, ch. 46. 3, 4; a famine in'
Isaacs days, and God bid him not to go down; a fa
mine in AAraham's days, and God left him to his
liberty, directing him neither way; this variety in
the divine procedure! (considering that Egypt was
always a place of trial and exercise to GodV peo
ple) some ground upon the different characters of
these three patriarchs. Abraham was a man of
very- high attainments, and intimate communion
with God; and to him aM places and conditions were
alike. Isaac was a very good man, but not cut out
for hardship; therefore he is forbidden to go to

Egypt Jacob was inured to, difficulties, . strong,
and patient; and therefore he must go down into
Egypt, that the trial of his faith might be to praise,
ana honour, and glory. Thus God proportions
his people's trials to their strength.
2. He promised to be with him, and bless him, v.
3. As we may go any-whhher with comfort, when
God's blessing goes w.Hh us; so we may stay any
Where contentedly, if that blessing rest upon us.
3. He renewed the covenant with him, which
had so often been made with Abraham, repeating
and ratifying the promises of the land of Canaan, a
numerous issue, and the Messiah, v. 3, 4. Note,
Those that must live by faith, have need often to
review, and repeat to themselves, the promises
they are to live upon, especially when they are
called to any instance of suffering or self-denial.
4. He recommended to'lum the good example of
his father's obedience, as that which had preserved
the entail of the covenant in his family, v. 5,
Abraham obeyed my voice, " Do thou do so too, and
the promise, shall be sure to thee." Abraham's
obedjence is here celebrated, to his honour; for by
it he obtained a good report both with God and
men. A great variety of words is here used to ex
press the divine will, to which Abraham was obe->
dient, my voice, my charge, my commandments,
my statutes, and my laws, which may intimate that
Abraham's obedience was universal; he obeyed the
original laws of nature, the revealed laws of divine:
worship, particularly that of circumcision, and all
the extraordinary precepts God gave him, as that
of quitting his country, and that (which some think
is more especially referred to) of the offering up of.
his son, which Isaac himself had reason enough to
remember. Note, Those only shall have the bene
fit and comfort of God's covenant with their godly
parents, that tread in the steps of their obedience.
6. And Isaac dwelt in Gerar : 7. And
the men of the plaoe asked him of his wife ;
and he said, She is my sister : for he feared
to say, She is my wife ; lest, said he, the men
of the place should kill me for Rebekah, be
cause she was fair to look upon. 8. And it-
came to pass, when he Ijad been there a
long time, that Abimelech king of the Phi
listines, looked out at a window, and saw,
and, behold, Isaac was sporting with Rebe
kah his wife. 9. And Abimelech called
Isaac, and said* Behold, of a surety she is
thy wife : and' how saidst thou, She is my
sister? And Isaac said unto him, Because
I said, lest 1 die for her. 10. And Abime->
lech said, What is this thou hast done unto
us ? one of the people might lightly have
lien with thy wife, and thou shouldest have
brought guiltiness upon us. 11. And Abi>
melech charged all his people, saying, He
that toucheth this man or his wife, shall
surely be put to death.
Isaac had now laid aside all thoughts of going
into Egypt, and in obedience to the heavenly vision,
sets up his staff in Gerar, the country in which he
was born, v. 6, yet there he enters into temptation,
the same temptation that his good father had been.
once and again surprised and overcome by, namely, i
to deny his wife, and to give out that she was his :
sister. Observe,
1. How he sinned^ v 7. Because his wife was
handsome, he fancied the Philistines would find.

144

GENESIS, XXVI.

some way or other to take him off, that some of
them might marry her; and therefore she must
pass for his sister. ' It is an unaccountable thing,
that both these great and good men should be
guilty of so strange a piece of dissimulation, by
which they so much exposed both their own and
their wives' reputation. But we see, (1.) That
very good men have sometimes been guilty of very
great faults and follies. Let those therefore that
stand, take heed lest they fall, and those that are
fallen, not despair of being helped up again. We
see, (2.) That there is an aptness in us to imitate
even the weaknesses and infirmities of those we
have a value for; we have need therefore to keep
our foot, lest, while we aim to tread in the steps of
good men, we sometimes tread in their dy-steps.
2. How he was detected, and the cheat discovered
by the king himself. Abimelech (not the same
that was in Abraham's days, ch. 20, for this was
near 100 years after that) was the common name
of the Philistine kings, as C<esar of the Roman em
perors: he saw Isaac more familiar and pleasant
with Rebekah than he knew he would be with his
sister; (v. 8.) he saw him sporting with her, or
laughing; it is the same word with that from which
Isaac had his name; he was rejoicing with the wife
of his youth, Prov. 5. 18. It becomes those in that
relation to be pleasant with one another, as those
that are pleased with one another. No where,
may a man more allow himself to be innocently
merry, than with his own wife and children. Abi
melech charged him with the fraud, (v. 9.) showed
him how frivolous his excuse was, and what might
nave been the bad consequences of it; (v. 10.) and
then, to convince him how groundless and unjust his
jealousy of them was, took him and his family
under his particular protection, forbidding any in
jury to be done to him or his wife, upon pain of
death, v. 11. Note, (1.) A lying tongue is but for
a moment Truth is the daughter of time; and in
time, it will out. (2.) One sin is often the inlet to
many, and therefore the beginnings of sin ought to
be avoided. (3.) The sins of professors shame
them before those that are without. (4.) God can
make those that are incensed against his people,
though there may be some colour of cause for it, to
know that it is at their peril, if they do them any
hurt See Ps. 105. 14, 15.
12. Then Isaac sowed in that land, and
received in the same year an hundred fold :
and the Lord blessed him: 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 servants: and
the Philistines envied him. 15. For all the
wells which his father's servants had digged
in the days of Abraham his father, the Phi
listines had stopped them, and filled them
with earth. 16., And Abimelech said unto
Isaac, Go from us; for thou art much migh
tier than we. 17. And Isaac departed
thence, and pitched his tent in the valley of
Gerar, and dwelt there. 18. And Isaac
digged again the wells of water, which they
had digged in the days of Abraham his
father ; for the Philistines had stopped them
after the death of Abraham : and he called
their names after the names by which his
father had called them. 1 9. Arid Isaac's

servants digged in the valley, and found
there a well of springing water. 20. And
the herdmen of Gerar did strive with Isaac's
herdmen, saying, The water is our's : and
he called the name of the well Esek ; be
cause they strove with him. 21. And they
digged another well, and strove for that
also : and he called the name of it Sitnah.
22. And he removed from thence, and dig
ged another well ; and for that they strove
not : and he called the name of it Reho-
both ; and he said, For now the Lord hath
made room for us, and we shall be fruitful
in the land. 23. And he went up from
thence to Beer-sheba. 24. And the Lord
appeared unto him the same night, and
said, I am the God of Abraham thy father:
fear not, for I am with thee, and will bless
thee, and multiply thy seed for my servant
Abraham's sake. 25. And he builded an
altar there, and called upon the name of
the Lord, and pitched his tent there : and
there Isaac's servants digged a well.
Here we have,
I. The tokens of God's good will to Isaac; he
blessed him, and prospered him, and made all
that he had, to thrive, under his hands. 1. His
corn multiplied strangely, v. 12. He had no land
of his own, but took land of the Philistines, and
sowed it; and (be it observed for the encouragement.
of poor tenants, that occupy other people's lands,
and are honest and industrious) God blessed him
with a great increase. He reaped an hundred
fold; and there seems to be an emphasis laid upon
the time; it was that same year, when there was a
famine in the land; while others scarcely reaped at
all, he reaped thus plentifully. See Isa. 65. 13,
My servants shall eat, but ye shall be hungry, Ps.
37. 19, In the days of famine, they shall be satis-
fled. 2. His cattle also increased, v. 14. And
then, 3. He had great store of servants, whom he
employed and maintained. Note, As goods are
increased, they are increased that eat them, Eccl.
5. 11.
II. The tokens of the Philistines' ill-will to him:
they envied him, v. 14. It is an instance, 1. Of the
vanity of the world, that the more men have of it,
the more they are envied, and exposed to censure
and injury. Who can stand before envy? Prov. 27.
4. See Eccl. 4. 4. 2. Of the corruption of nature;
for that is a bad principle indeed, which makes
men grieve at the good of others; as if it must needs
be ill with me, because it is well with my neigh
bour. (1. ) They had already shoved their ill-will
to his family, by stopping up the wells which his
father had digged, v. 15. This was spitefuity
done; because they had not Aocks of their own to
water at these wells, they would not leave them for
the use of others; so absurd a thing is malice. And
it was perfidiously done; contrary to the covenant
of friendship they had made with Abraham, ch. 21.
31,32. No bonds will hold ill-nature. (2.) They
expelled him out of their country, v. 16, 17. The
king of Gerar began to look upon him with a jealous
eye. Isaac's house was like a court, and his riches
and retinue eclipsed Abimelech's; and therefore h«
must go further off: they were weary of his neigh
bourhood, because they saw that the Lord blessed
him; whereas, for that reason, they should the
rather have courted his stay, that they also might

GENESIS, XXVI.

145

be blessed for his sake. Isaac does not insist upon
the bargain he had made with them for the lands
he held, nor upon his occupying and improving of
them, nor does he offer to contest with them by
force, though he was become very great; but very
peaceably departs thence further from the royal
city, and perhaps to a part of the country less fruit
ful. Note, We should deny ourselves both in our
rights and in our conveniences, rather than quarrel:
a wise and a good man will rather retire into obscu
rity, like Isaac here into a valley, than sit high, to
be the butt of envy and ill-will.
III. His constancy and continuance in his busi
ness still.
1. He kept up his husbandry, and continued in
dustrious to find wells of water, and to, fit them for
his use, v. 18, Isrc. Though he was grown very
rich, yet he was as solicitous as ever about the state
of his flocks, and still looked well to his herds;
when men grow great, they must take heed of
thinking themselves too big and too high for their
business. Though he was driven from the conve
niences he had had, and could not follow his hus
bandry with the same ease and advantage as before,
yet he set himself to make the best of the country
he was come into, which it is every man's prudence
to do. Observe, (1.) He opened the wells that his
father had digged, (v. 18. ) and, out of respect to
his father, called them by the same names that he
nad given them. Note, In our searches after truth,
that fountain of living water, it is good to make use
of the discoveries of former ages, which have been
clouded by the corruptions of later times. Inquire
for the old way, the wells which our fathers digged,
which the adversaries of truth have stopped up;
Ask thine elders, and they shall teach thee. (2.)
His servants digged new wells, v. 19. Note,
Though we must use the light of former ages, it
does not therefore follow that we must rest in it,
and make no advances; we must still be building
upon their foundation, running to and fro, that
knowledge may be increased, Dan. 12. 4.
In digging his wells, [1.] He met with much op
position, v. 20, 21. Those that open the fountains
of truth, must expect contradiction. The two
first wells they digged, were called Esek and Sitnah,
Contention and Hatred. See here, First, What is
the nature of worldly things; they are make-bates,
and occasions of strife. Secondly, What is often
the lot even of the most quiet and peaceable men in
this world; those that avoid striving, yet cannot
avoid being striven with, Ps. 120. 7. In this sense,
Jeremiah was a man of contention, (Jer. 15. 10. )
and Christ himself, though he is the Prince of
peace. Thirdly, What a mercy it is to have plenty
of water, to have it without striving for it! The
more common this mercy is, the more reason we
have to be thankful for it. [2.] At length he remov
ed to a quiet settlement, cleaving to his peaceable
principle, rather to fly than fight, and unwilling to
dwell with them that hated peace, Ps. 120. 6. He
preferred quietness to victory. He digged a well,
and for that they strove not, v. 22. Note, Those
that follow peace, sooner or later, shall find peace;
those that study to be quiet, seldom fail of being so.
How unlike was Isaac to his brother Ishmael, who,
right or wrong, would hold what he had, against all
the world! ch. 16. 12. And which of these would
we be found the followers of? This well they called
Rehoboth, Enlargements, room enough: in the two
former wells we may see what the earth is, strait-
ness and strife; men cannot thrive, for the throng
of their neighbours; this well shows us what heaven
is; it is enlargement and peace, room enough there,
for there are many mansions.
2. He continuecl firm to his religion, and kept up
his communion with God, (1. ) God graciously ap-
Yol. i.— T

peared to him, v. 24. When the Philistines ex
pelled him, forced him to remove from place to
place, and gave him continual molestation, then
God visited him, and gave him fresh assurances of
his favour. Note, When men are found false and
unkind, we may comfort ourselves that God is
faithful and gracious; and his time to show himself
so, is when we are most disappointed in our expec
tations from men. When Isuac was ccme to Beer-
sheba, (v. 23. ) it is probable that it troubled him to
think of his unsettled condition, and that he could
not be suffered to stay long in a place; and, in the
multitude of these thoughts within him, that same
night that he came weaiy and uneasy to Beer-
sheba, God brought him his comforts to delight his
soul. Probably, he was apprehensive that the Phi
listines would not let him rest there? Fear not,
says God to him, I am with thee, and will bless thee.
Those may remove with comfort, that are sure of
God's presence with them whithersoever they go.
(2.) He was not wanting in his returns of duty 'to
God; for there he built an altar, and called vjwn
thename of the Lord, v. 25. Note, [l.-]. Wh.th-
ersoever we go, we must take our religion along
with us. Probably, Isaac's altars and his religious
worship gave offence -to the Philistines, and pro
voked them to be the more troublesome to him:
yet he kept up his duty, whatever ill-will he might
be exposed to by it. [2. ] The comforts and encou
ragements God gives us by his word, should excite
and quicken us to all instances of devotion, by
which God may be honoured, and our intercourse
with heaven maintained.
26. Then 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, Wherefore come
ye to me, seeing ye hate me, and have sent
me away from you ? 28. And they said, We
saw certainly that the Lord was with thee :
and we said. Let there be now an oath be
twixt us and thee, and let us make a cove
nant with thee ; 29. That thou wilt do us
no hurt, as we have not touched thee, and
as we have done unto thee nothing but good,
and have sent thee away in peace : thou art
now the blessed of the Lord. 30. And he
made them a feast, and they did eat and
drink. 31. And they rose up betimes in the
morning, and sware one to another : and
Isaac sent them away, and they departed
from him in peace. 32. And it came to
pass the same day, that Isaac's servants
came, and told him concerning the well
which they had digged, and said unto him,
We have found water. 33. And he called
it Sheba : therefore the name of the city is
Beer-sheba unto this day.
We have here the contests that had been between
Isaac and- the Philistines issuing in a happy peace
and reconciliation.
1. Abimelech makes a friendly visit to Isaac, in
token of the respect he had for him, v. 26. Note,
When a man's ways please the Lord, he makes even
his enemies to be at peace with him, Prov. 16. 7.
King's hearts are in his hands, and when he pleases,
he can turn them to favour his people.
2. Isaac prudently and cautiously questions his
sincerity in this visit, v. 27. Note, In settling

146

GENESIS, XXV11.

friendships and correspondences, there is need of
the wisdom of the serpent, as well as the innocency
of the dove. Nor is it any transgression of the law
of meekness and love, fairly to signify our strong
perception of injuries received, and to stand upon
our guard in dealing with those that have acted un
fairly. 3. Abimelech professes his sincerity, in this ad
dress to Isaac, and earnestly courts his friendship,
v. 28, 29. Some suggest that Abimelech pressed
for this league with him, because he feared lest Isaac
growing rich, should some time or other, avenge
himself upon them for the injuries he had received.
However, he professes to do it from a principle of
love rather. (1.) He makes the best of their beha
viour toward him. Isaac complained that they had
hated him and sent him away; No, said Abimelech,
we sent thee away in peace. They turned him off from
the land he held of them; but they suffered him to
take away his stock, and all his effects with him.
Note, The lessening of injuries is necessary to the
preserving of friendship ; for the aggravating of them
exasperates and widens breaches. The unkindness
done to us might have been worse. (2.) He ac
knowledges the tokens of God's favour to him, and
makes that the ground of their desire to be in league
• with him. The Lord is with thee, and thou art the
blessed of the Lord, as if he had said, " Be pursuad-
ed to overlook and pass by the injuries offered thee;
for God has abundantly made up to thee the damage
thou receivedst" Note, Those whom God blesses
and favours, have reason enough to forgive those
who hate them, since the worst enemy they have,
cannot do them any real hurt. Or, " For this rea
son, we desire thy friendship, because God is with
thee. " Note, It is good to be in covenant and com-
"munion with those who are in covenant and com
munion with God, 1 John 1. 3. Zech 8. 23. (3.) He
assures him that their present address to him was
the result of mature deliberation. We said, let there
be an oath betwixt us; whatever some of his peevish
envious subjects might mean otherwise, he, and his
prime-ministers of state whom he had now brought
with him, designed no other than a cordial friendship.
Perhaps Abimelech had received by tradition, the
warning God gave to his predecessor not to hurt
Abraham, (ch. 20. 7. ) and that made him stand in
such awe of Isaac, who appeared to be as much the
favourite of Heaven as Abraham was.
4. Isaac entertains him and his company, and en
ters into a league of friendship with him, v. 30, 31.
Here see how generous the good man was, (1.) In
giving; he made them a feast, and bid them welcome;
(2.) In/orgiving; he did not insist upon the unkind-
nesses they had done him, but freely entered into a
covenant of friendship with them, and bound him
self never to do them any injury. Note, Religion
teaches us to be neighbourly, and as much as in us
lies, to live peaceably with all men.
5. Providence smiled upon what Isaac did: for the
same clay that he made this covenant with Abime
lech, his servants brought him the tidings of a well
of water they had found, v. 32, 33. He had not in
sisted upon the restitution of the wells which the
Philistines had unjustly taken from him, lest that
should have broken off the treaty, but sat down si
lent under the injury; and, to recompense him for
that, immediately he is enriched with a new well,
which, because it suited so well to the occurrence
of the day, he called by an old name, Beer-sheba,
The well of the oath.
34. And Esau was forty years old when
he took to wife Judith the daughter of Beeri
the Hittite, and Bashemath the daughter of
Elon the Hittite : 35. Which were a grief
of mind unto Isaac and to Rebekah.

Here: is, 1. "Esau's foolish marriage; foolish, some
think, in marrying^ two wives together, for which
perhaps he is called a fornicator, Heb. 12. 16; or
rather in marrying Canaanites, who were strangers
to the blessing of Abraham, and subject to the curse
of Noah, for which he is called pro fane; for hereby
he intimated that he neither desired the blessing,
nor dreaded the curse, of God. 2. The grief and
trouble it created to his tender parents. (1.) It
grieved them, that he married without asking, or at
least, without taking, their advice and consent: see
whose steps those children tread in, who either con
temn or contradict their parents in disposing of
themselves. (2.) It grieved them, that he married
among those who had no religion among them; for
Esau knew what were his father's care and mind
concerning him, that he should by no means marry
a Canaanite. (3.) It should seem, the wives he
married, were provoking in their conduct towards
Isaac and Rebekah: those children have little rea
son to expect the blessing of God, "who do that
which is a grief of mind to their good parents,
chap. xxvn.
In this chapter, we return to the typical story of the struggle
between Esau and Jacob. Esau had profanely sola the
birth-right to Jacob; but Esau hopes he shall be never
the poorer, nor Jacob the richer, for that bargain; while
he preserves his interest in his father's affections, and so
secures the blessing. Here therefore wc find how he was
justly punished for his contempt of the birth-right, (which
he foolishly deprived himself of,) with the loss of the
blessing, which Jacob fraudulently deprives him of.
Thus this story is explained Heb. 12. 16, 17, Because he
sold the birth-right, when he would have inherited the
blessing, he was rejected. For they that make light of
the name and profession of religion, and throw it away
for a trifle, thereby forfeit the powers and privileges of
it. We have here, I. Isaac's purpose to entail the Mess
ing upon Esau, v. 1 . . 4. II. Rebekah's plot to pro
cure it for Jacob, v. 6 . . 17. III. Jacob's successful
management of the plot, and his obtaining of the bless
ing, v. 18 . . 29. IV. Esau's resentment of this: in
which, 1. His great importunity with his father to obtain
a blessing, v. 30 . . 40. 2. His great enmity to his bro
ther for defrauding him of the first blessing, v, 41 . . 46.
1. A ND it came to pass, that when Isaac
J\. 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 same venison ; 4. And make me
savoury meat, such as I love, and bring it to
me, that I may eat; that my soul may bless
thee before I die. 5. And Rebekah heard
when Isaac spake to Esau his son. And
Esau went to the field to hunt for venison,
and to bring it.
Here is,
1. Isaac's design to make his will, and to declare
Esau his heir. The promise of the Messiah and the
land of Canaan, was a great trust, first committed
to Abraham, inclusive and typical of spiritual and
eternal blessings; this, by divine direction, he trans
mitted to Isaac Isaac, being now old, and either
not knowing, or not understanding, or. not duly con
sidering, the divine oracle concerning his two sons,
that the elder should serve the younger, resolves to
entail all the honour and power that were wrapped'
up in the promise, upon Esau his eldest son*- In
this, he was governed more by natural affection,, and

GENESIS, XXVII.

147

the common method of settlements, than he ought
to have been, if he knew (as it is probable he did)
the intimations God had given of his mind in this
matter. Note, We are very apt to take our mea
sures rather from our own reason, than from divine
revelation, and thereby often miss our way; we think
the wise and learned, the mighty and noblei should
inherit the promise; but God sees not as man sees.
See 1 Sam. 16. 6, 7.
2. The directions he gave to Esau, pursuant to
this design: he calls him to him, v. 1. For Esau,
though married, was not yet removed; and though
he had greatly grieved his parents by his marriage,
yet they had not expelled him, but, it seems, were
pretty well reconciled to him, and made the best of
it. Note, parents that are justly offended at their
children, yet must not be implacable towards them.
yl.) He tells him upon what considerations he re
solved to do this now, v. 2, " I am old, and there
fore must die shortly, yet I know not the day of my
death, nor when I must die; I will therefore do that
at this time, which must de done some time." Note,
[1.] Old people should be reminded by the grow
ing infirmities of age, to do quickly, and with all the
little might they have, what their hand finds to do.
See Josh. 13. 1. [2. ] The consideration of the un
certainty of the time of our departure out of the
world, (which God has wisely kept us in the dark
about,) should quicken us to do the work of the day
in its day. The heart and the house should both be
set, and kept, in order, because at such an hour as
we think not, the Son of man comes; because we
know not the day of our' death; we are concerned to
mind the business of life. (2.) He bids me to get the
things ready for the solemnity of executing his last
will and testament, by which he designed to make
him his heir, v. 3, 4. Esau must go a hunting, and
bring some venison, which his father will eat of, and
then bless him. In this, he designed, not so much
the refreshment of his own spirits, that he might
give the blessing in a lively manner, as it is com
monly taken, but rather the receiving of a fresh in
stance of his son's filial duty and affection to him,
before he bestowed this favour upon him ; Perhaps
Esau, since he was married, had brought his veni
son to his wives, and seldom to his father, as former
ly, Qch. 25. 28. ) and therefore Isaac, before he would
oless him, would have him show this piece of re
spect to him. Note, It is fit, if the less be blessed of
the greater, that the greater should be served and
honoured by the less. Observe, he says, That my
soul may bless thee before I die. Note, [1.] Prayer
is the work of the soul, and not of the lips only; as
the soul must be employed in blessing God, (Ps.
103. 1. ) so it must be in blessing ourselves and oth
ers: the blessing will not come to the heart, if it do
not come from the heart. [2.] The work of life
must be done before we die, for it cannot be done af
terward; (Eccl. 9. 10. ) and it is very desirable, when
we come to die, to have nothing else to do but to
die. Isaac lived about 40 years after this; let none
therefore think that they shall die the sooner, for
making their wills, and getting ready for death.
6. And Rebekah spake unto Jacob her
son, saying, Behold, I heard thy father
speak unto Esau thy brother, saying, 7.
Bring me venison, and make me savoury
meat, that I may eat, and bless thee before
the Lord, before my death. 8. Now
therefore, my son, obey my voice according
to that which I command thee. 9. Go now
to the flock, and fetch me from thence two
good kids of the goats; and I will make them
savoury meat for thy father, such as he lov-

eth: 10. And thou shalt bring it to thy fa
ther, that he may eat, and that he may bless
thee before his death. 11. And Jacob said
to Rebekah his mother, Behold, Esau my
brother is an hairy man, and I am a smooth
man : 1 2. My father peradventure will feel
me, and I shall seem to him as a deceiver ;
and I shall bring a curse upon me, and not
a blessing. 1 3. And his mother said unto
him, Upon me be thy curse, my son : only
obey my voice, and go fetch me them. 14.
And he went, and fetched, and brought
them to his mother : and his mother made
savoury meat, such as his father loved. 1 5.
And Rebekah took goodly raiment of her
eldest son Esau, which were with her in the
house, and put them upon Jacob her young
est son : 16. And she put the skins of the
kids of the goats upon his hands, and upon
the smooth of his neck. 1 7. And she gave
the savoury meat, and the bread, which she
had prepared, into the hand of her son
Jacob. Rebekah is here contriving to procure for Jacob
the blessing which was designed for Esau. And
here, I. The end was good, for she was directed in this
intention by the oracle of God, by which she had
been governed in dispensing her affectkns. God
had said, it should be so, that the elder shall serve
the younger; and therefore Rebekah resolves it
shall be so, and cannot bear to see her husband de
signing to thwart the oracle of God. But,
II. The means were bad, and no way justifiable.
If it were not a wrong to Esau, to deprive him of
the -blessing, (he himself having forfeited it by sell
ing the birth-right,) yet it was a wrong to Isaac,
taking advantage of his infirmity, to impose upon
him; it was a wrong to Jacob too, whom she taught
to deceive, by putting a lie into his mcuth, or, at
least, by putting one into his right hand. It would
likewise expose him to endless scruples about the
blessing, if he should obtain it thus fraudulently,
whether it would stand him or his in any stead, es
pecially if his father should revoke it, upon the dis
covery of the cheat, and plead, as he might, that it
was nulled by an Error Persona — 4 mistake of the
Person. He himself also was aware of the danger,
lest, (v. 12.) if he should miss of the blessing, as he
might, probably, have done, he should bring upon
himself his father's curse, which he dreaded above
any thing; besides, he laid himself open to that di
vine curse which is pronounced upon him that
causeth the blind to wander out of the way, Deut.
27. 18. If Rebekah, when she heard Isaac pro
mise the blessing to Esau, had gone, at his return
from hunting, to Isaac, and, with humility and se
riousness, put him in remembrance of that which
God had said concerning their sons; if she further
had showed him how Esau had forfeited the bless
ing, by selling his birth-right, and by marrying
strange wives; it is probable that Isaac would have
been prevailed with knowingly and wittingly to
have conferred the blessing upon Jacob, and needed
not thus to have been cheated into it This had
been honourable and laudable, and would have
looked well in the history: but God left her to her
self, to take this indirect course, that he might have
the glory of bringing good .out of evil, and of serving
his own purposes by the sins and follies of men, anil

148

GENESIS, XXVII.

that we might have the satisfaction of knowing
that though there is so much wickedness and de
ceit in the world, God governs it according to his
will, to his own praise. See Job 12. 16, With him
are strength and wisdom, the deceived and the de
ceiver are his. Isaac had lost the sense of seeing,
which, in this case, could not have been imposed
upon, Providence having so admirably well ordered
the difference of features, that no two faces are
exactly alike: conversation and commerce could
scarcely be maintained, if there were not such a
variety. Therefore she endeavours to deceive.
1. His sense of tasting, by dressing some choice
pieces of kid, seasoning it, serving it up, so as to
make him believe it was venison; which was no
hard matter to do. See the folly of those that are
nice and curious in their appetite, and take a pride
in humouring it. It is easy to impose upon them
with that which they pretend to despise and dislike,
so little perhaps, does it differ from that to which
they give a decided preference. Solomon tells us
that dainties are deceitful meat; for it is possible for
us to be deceh ed by them, more ways than one,
Prov. 23. 3.
2. His sense of feeling and smelling: she put
Esau's clothes upon Jacob, his best clothes, which
it might be supposed, Esau would put on, in token
of joy and respect to his father, when he was to re
ceive the bless.ng. Isaac knew these, by the stuff,
shape, and smell, to be Esau's. If we would ob
tain a bless'ng of our heavenly Father, we must
come for it in the garments of our elder Brother,
clothed with his righteousness, who is the First
born among many brethren. Lest the smoothness
and softness of Jacob's hands and neck should be
tray him, she covered them, and, probably part of
his face, with the skins of the kids that were newly
killed, v. 16. Esau was rough indeed, when no
thing less than these would serve to make Jacob
like him. Those that affect to seem rough and
rugged in their carriage, put the beast upon the
man, and really shame themselves, by thus disguis
ing themselves.
And lastly, it was a very rash word which Re
bekah spake, when Jacob objected the danger of a
curse, Upon me be thy curse, my son, v. 13. Christ
indeed, who is mighty to save, because mighty to
bear, has said, Upon me be the curse, only obey my
voice; he has born the burthen of the curse, the
curse of the law, for all those that will take upon
them the yoke of the command, the command of the
gospel. But it is too daring for any creature to say,
Upon me be the curse, unless it be that curse cause
less, which we are sure shall not come, Prov. 26. 2.
18. And he came unto his father, and
said, My father : and he said, Here am I ;
who art thou, my son? 19. And Jacob
said unto his father, I am Esau thy first-
oorn ; I have done according 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 son? And
he said, Because the Lord thy God brought-
it to me. 21. And Isaac said unto Jacob,
Come near me, 1 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, 1 am. 25.
And he said, Bring it near to me, and I will
eat of my son's venison, that my soul may
bless thee. And he brought it near to him,
and he did eat ; and" he brought him wine,
and he drank. 26. And his father Isaac
said unto him, Come near me now, and kiss
me, my son. 27. And he came near, and
kissed him : and he smelled the smell of his
raiment, and blessed him, and said, See, the
smell of my son is as the smell of a field,
which the Lord hath blessed. 28. There
fore God give thee of the dew of heaven,
and the fatness of the earth, and plenty of
corn and wine ; 29. Let people serve thee,
and nations bow down to thee ; be lord
over thy brethren; and let thy mother's sons
bow down to thee : cursed be every one
that curseth thee, and blessed be he that
blesseth thee.
Observe here,
I. The art and assurance with \, hich Jacob ma
naged this intrigue: who would have thought that
this plain man could have played his part- so well in
a. design of this nature? H;s mother having put
him in the way of it, and encouraged him in it,
he dexterously applies himself to those methods
which he had never accustomed himsell to, but had
always conceived an abhorence of. Note, Lying is
soon learned. The Psalmist speaks of those, who,
as soon as they are born, speak lies, Ps. -58. 3. Jer. 9.
5. I wonder how honest Jacob could so readily turn
his tongue to say, (v. 19.) J am Esau, thy first
born; nor do I see how the endeavour of some to
bring him off, with that equivocation, I am made
thy first-born, namely by purchase, does him any
service; for when his father asked him, (v. 24.) Art
thou my very son Esau? he said, lam. How could
he say, I have done as thou badest me, when he
had received no command from his father, but was
doing as his mother bade him? How could he say.
Eat of my venison, when he knew it came not from
the field, but from the fold? But especially I won
der how he could have the assurance to father it
upon God, and to use his name in the cheat, (v. 20.)
The Lord thy God brought it to me. Is this Jacob?
Is this Israel indeed without guile? It is certainly
written, not for our imitation, but for our admoni
tion. Let him that thinks he' stands, take heed lest
he fall. Good men have sometimes failed in the
exercise of those graces for which they have been
most eminent.
II. The success of this management: Jacob with
some difficulty, gained his point, and got the blessing.
1. Isaac was, at first, dissatisfied, and would have
discovered the fraud, if he could have trusted his
own ears; for the voice was Jacob's voice, v. 22.
Providence has ordered a strange variety of voices
as well as faces, which is also of use to prevent our
being imposed upon; and the voice is a thing not
easily disguised or counterfeited. This may be al
luded to, to illustrate the character of a hypocrite;
his voice is Jacob's voice, but his hands are Esau's;
he speaks the language of a saint, but does the
works of. a sinner; but the judgment will be (as
here) by the hands.
2. At length he yielded to the pewer of the cheat,

GENESIS, XXVII.

149

because the hands were hairy, (v. 23.) not consider
ing how easy it was to counterfeit that circumstance;
and now Jacob carries it on dexterously, sets- his
venison before his father, and waits at table very
officiously, till dinner is done, and the blessing
lomes to be pronounced in the close of this solemn
feast. That which in some small degree extenuates
the crime of Rebekah and Jacob, is, that the fraud
was intended, not so much to hasten the fulfilling,
as to prevent the thwarting, of the oracle of God:
the blessing was just going to be put upon the wrong
head, and they thought it was time to bestir them
selves. Now let us see how Isaac gave Jacob his blessing.
(1.) He kissed him, (v. 26.) in token of a particu
lar affection to him. Those that are blessed of
God, are kissed with the kisses of his mouth, and
they do, by love and loyalty, kiss the Son, Ps. 2. 12.
(2.) He praised him, v. 27. He smelted the
smell of hisraiment, and said, See, the smell of my
son is as the smell of a field which the Lord hath
blessed, that is, like' that of the most fragrant flow
ers and spices. It appeared that God had blessed
him, and therefore Isaac will bless him; compare
v. 28.
3. He prayed for him, and therein prophesied
concerning him. It is the duty of parents to pray
for their children, and to bless them in the name
of the Lord. And thus, as well as by their baptism,
to do what they can, to preserve and perpetuate
the entail of the covenant in their families. But
this was an extraordinary blessing; and Providence
so ordered it, that Isaac should bestow it upon Ja
cob ignorantly and by mistake, that it might appear
he was beholden to God for it, and not to Isaac.
Three things Jacob is here blessed with, [1.] Plen
ty; (v. 28. ) heaven and earth concurring to make
him rich. [2.] Power; (v. 29. particularly do
minion over his brethren, namely Esau and his pos
terity. [3. ] Prevalency with God, and a great in
terest in Heaven; " Cursed be every one that curseth
thee. Let God be a friend to all thy friends, and an
enemy to all thine enemies." More is certainly
comprised in this blessing than appears, prima facie
— at first sight; it must amount to an entail of the
promise of the Messiah, and the church: that was,
in the patriarchal dialect, the blessing; something
spiritual, doubtless, is included in it. First, that
from him should come the Messiah, who should
have a sovereign dominion on earth. It was that
top-branch of his family, which people should
serve, and nations bow down to. See Numb. 24.
19, Out of Jacob shall come he that shall have do
minion, the Star and Sceptre, v. 17. Jacob's domi
nion over Esau was to be only typical of this, ch. 49.
10. Secondly, That from him should come the
church that should be particularly owned and fa
voured by Heaven. It was part of the blessing of
Abraham, when he was first called to be the father
of the faithful, ch. 12. 3, I will bless them that bless
thee; therefore when Isaac afterward confirmed the
blessing to Jacob, he called it the blessing of Abra
ham, ch. 28. 4. Balaam explains this too, Numb.
24. 9. Note, It is the best and most desirable bless
ing, to stand in relation to Christ and his church,
and to be interested in Christ's power, and the
church's favours.
30. And it came to pass, as soon as Isaac
had made an end of blessing Jacob, and
Jacob was yet scarce gone out from the
presence of his father, that Esau his brother
came in from his hunting. 31. And he also
had made savoury 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-bom Esau. 33. And Isaac trembled
very exceedingly, and said, Who? Where
is he that hath taken venison, and brought
it me, and I have eaten of all before thou
earnest, and have blessed him? Yea and
he shall be blessed. 34. And when Esau
heard the words of his father, he cried with
a great and exceeding bitter cry, and said
unto his father, Bless me, even me also, O
my father. 35. And he said, Thy brother
came with subtilty, and hath taken away
thy blessing. 36. And he said, Is he not
rightly named Jacob? For he hath sup
planted me these two times : he took away
my birth-right; and, behold, now he hath
taken away my blessing. And he said,
Hast thou not reserved a blessing for me?
37. And Isaac answered and said unto
Esau, Behold, I have made him thy lord,
and all his brethren have I given to him for
servants; and with corn and wine have I
sustained him : and what shall I do now
unto thee, my son? 38. And Esau said
unto his father, Hast thou but one blessing,
my father? Bless me, even me also, O my
father. And Esau lifted up his voice, and
wept. 39. And Isaac his father answered
and said unto him, Behold, thy dwelling
shall be the fatness of the earth, and of the
dew of heaven from above. 40. And by
thy sword shalt 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.
Here is,
I. The covenant-blessing denied to Esau. He
that made so light of the birth-right, would now
have inherited the blessing, but he was rejected, and
found no place for repentance in his father, though
he sought it carefully with tears, Heb. 12. 17. Ob
serve, 1. How carefully he sought it. He prepared
the savoury meat, as his father had directed him,
and then begged the blessing which his father had
encouraged him to expect, v. 31. When he un
derstood that Jacob had got it surreptitiously, he
cried with a great and exceeding bitter cry, v. 34.
No man could have laid the disappointment more
to heart than he did; he made his father's tent to
ring with his grief, and again (v. 38.) lifted up his
voice and wept. . Note, The day is coming, when
those that now make light of the blessings of the
covenant, and sell their title to them for a thing of
naught, will, in vain, be importunate for them.
Those that will not so much as ask and seek now,
will knock shortly, and cry, Lord, Lord, Slighters
of Christ will then be humble suitors to him. 2.
How he was rejected. Isaac, when first made sen
sible of the imposition that had been practised on
him, trembled exceedingly, v. 33. Those that
follow the choice of their own affections, rather
than the dictates of the divine will, involve them

150

GENESIS, XXVII.

selves in such perplexities as these. But he soon
recovers himself, and ratifies the blessing he had
fiven to Jacob. . I have blessed him, and he shall be
lessed; he might upon very plausible grounds, have
recalled it, but now, at last, he is sensible that he
was in an error, when he designed it for Esau.
Either himself recollecting the divine oracle, or
rather having found himself more than ordinarily
filled with the Holy Ghost when he gave the bless
ing to Jacob, he perceived that God did, as it were,
say Amen to it.
Now, (1.) Jacob was hereby confirmed in his pos
session of the blessing, and abundantly satisfied of
the validity of it, though he obtained it fraudulently;
hence too he had reason to hope that God gracious
ly overlooked and pardoned his mismanagement.
(2.) Isaac hereby acquiesced in the will of God,
though it contradicted his own expectation and af
fection. He had a mind to give Esau the blessing,
but when he perceived the will of God was other
wise, he submitted; and this he did by faith, (Heb.
11. 20.) as Abraham before him, when he had so
licited for Ishmael. May not God do what he will
with his own?
(3.) Esau was hereby cut off from the expecta
tion of that special blessing which he thought to
have preserved to himself when he sold his birth
right. We, by this instance, are taught, [1.] That
it is not of him that willeth, nor of him that runneth,
but of him that showeth mercy, Rom. 9. 16. The
Apostle seems to allude to this story. Esau had a
good will to the blessing, and ran for it; but God
that showed mercy, designed it for Jacob that the
purpose of God according to election might stand,
v. 11. The Jews, like Esau, hunted after the law
of righteousness, (v. 31.) yet missed of the blessing
of righteousness, because they sought it by the works
of the law; (v. 32.) while the Gentiles, who, like
Jacob, sought it by faith in the oracle of God, ob
tained it by force, with "that violence which the
kingdom of heaven suffers. See Matt. 11. 12. [2.]
That those who undervalue their spiritual birth
right, and can afford to sell it for a morsel of meat,
forfeit spiritual blessings, and it is just with God to
deny them those favours they were careless of.
Those that will part with their wisdom and
grace, with their faith and a good conscience, for the
honours, wealth, or pleasures of this world, how
ever they pretend a zeal for the blessing, have al
ready judged themselves unworthy of it, and so
shall their doom be. [3.] That those who lift up
hands in wrath, lift them up in vain. Esau, instead
of repenting of his own folly, reproached his bro
ther, unjustly charged him with taking away the
birth-right which he had fairly sold to him, (v. 36. )
and conceived malice against him for what he had
now done, v. 41. Those are not likely to speed in
prayer, who turn those resentments upon their
brethren, which they should turn upon themselves,
and lay the blame of their miscarriages upon others,
when they should take shame to themselves. [4.]
That those who seek not till it is too late, will be re
jected. This was the ruin of Esau, he did not
come in time. As there is an accepted time, a time
when God will be found, so there is a time when he
will not answer those that call upon him, because
they neglected the appointed season. See Prov. 1.
28. The time of God's patience and our probation
will not last always; the day of grace will come to
an end, and the door will be shut. Then many
that now despise the blessing, will seek it carefully;
for then they wtfl know how to value it, and will
see themselves undone, for ever undone, without it,
but to no purpose, Luke 13. 25 . . 27. O that we
would therefore, in this our day, know the things
that belong to our peace!

II. Here is a common blessing bestowed upon
Esau. 1. Th}s he desired; Bless me also, v. 34. Hast
thou not reserved a blessing for me? v. 36. Note,
(1.) The worst of men know how to wish well to
themselves; and even those who profanely sell their
birth-right, seem pious to desire the blessing ; faint
desires of happiness, without a right choice of the
end, and a right use of the means, deceivp many
into their own ruin. Multitudes go to hell with
their mouths fall of (good wishes. The desire of
the slothful and unbelieving kills them. Many will
seek to enter in, as Esau, who shall not be able,
because they do not strive, Luke 13. 24. (2.) It is
the folly of most men, that they are willing to take
up with any good, (Ps. 4. 6. ) as Esau here, who
desired but a second-rate blessing, a blessing sepa
rated from the birth-right. Profane hearts think
any blessing as good as that from God's oracle :
Hast thoubut one? As if he had said, " I will take
up with any: though I have not the blessing of the
church, yet let me have some blessing."
2. This he had; and let him make his best of it,
v. 39, 40.
(1.) It was a good thing, and better than he
deserved. It was promised him, [1.] That he
should have a competent livelihood; the fatness of
the earth, and the dew of heaven. Note, Those that
come short of the blessings of the covenant, may
yet have a very good share of outward blessings.
God gives good ground, and good weather, to many
that reject his covenant, and have no part or lot in
it. [2.] That by degrees he should recover his
liberty: if Jacob must rule, (v. 29.) Esau must
serve; but he has this to comfort him, he shall live
by his sword; he shall serve, but he shall not starve;
and, at length, after much skirmishing, he shall
break the yoke of bondage, and wear the marks of
freedom. This was fulfilled, (2 Kings 8. 20, 22. )
when the Edomites revolted.
(2.) Yet it was far short of Jacob's blessing; for
him God had reserved some better thing. [1.] In
Jacob's blessing, the dew of heaven is put first, as
that which he most valued and desired, arid depend
ed upon; in Esau's, the fatness of the earth is put
first, for that was it, which he' had the first and
principal regard to. [2.] Esau has these, butJa
cob has them from God's hand. God give thee the
dew of heaven, v. 28. It was enough to Esau to
have the possession; but Jacob desired it by pro
mise, and to have it from covenant love. [3. J Ja
cob shall have dominion Over his brethren; for the
Israelites often ruled over the Edomites. Esau
shall have dominion, that is, he shall gain some
power and interest, but shall never have dominion
over his brother; we never find that the Jews were
sold into the hands of the Edomites, or that thev
oppressed them, but the great difference is, that
there is nothing in Esau's blessing that points at
Christ; nothing that brings him or his into the
church and covenant of God; and without that, the
fatness of the earth, and the plunder of the field,
will stand him in little stead. Thus Isaac by faith
blessed them both according as their lot should be.
Some observe that Jacob was blessed with a kiss,
(v. 27. ) so was not Esau.
41. And Esau hated Jacob because of
the blessing wherewith his father blessed
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 un-

GENESIS, XXVIII.

151

to him, Behold, thy brother Esau, as touch
ing thee, doth comfort himself, purposing
to kill thee. 43. Now therefore, my son,
obey my voice ; and arise, flee thou to La
ban my brother to Haran ; 44. And tarry
with him 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 1 be deprived also of you both in one
day ? 46. And Rebekah said to Isaac, I
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 which are
of the daughters of the land, what good
shall my life do me ?
Here is,
I. The malice Esau bore to Jacob upon account
of the blessing which he had obtained, v. 41. Thus
he went in the way of Cain, who slew his brother,
because he had gained that acceptance wjth God
wnich he had rendered himself unworthy of.
Esau's hatred of Jacob was, 1. A causeless hatred;
he hated him for no other reason, but because his
father blessed him, and God loved him. * Note,
The happiness of saints is the envy of sinners.
Whom Heaven blesses, Hell curses. 2. It was a
cruel hatred; nothing less would satisfy him than to
slay his brother. It is the blood of the saints that
persecutors thirst after. I will slay my brother:
how could he say that word, without horror? How
could he call him brother, and yet vow his death?
Note, The rage of persecutors will not be tied up
by any bonds, no not the strongest and most sacred.
3. It was a hatred that calculated on gratifying its
rage; he expected his father would soon die, and
then titles must be tried, and interests contested,
between the brothers, which would give him a fair
opportunity of revenge. He thinks it not enough
to live by his sword himself, (v. 40.) unless his bro
ther die by it He is loath to grieve his father
while he lives, and therefore puts off the intended
murder till his death, not caring how much he then
grieved his surviving mother. Note, (1.) Those
are bad children to whom their good parents are a
burthen, and who, upon any account, long for the
days of mourning for them. (2. ) Bad men are long
held in by external restraints from doing the mis
chief they would do, and so their wicked purposes
come to naught (3.) Those who think to defeat
God's purposes, will undoubtedly be disappointed
themselves. Esau aimed to prevent Jacob, or his
seed from having the dominion, by taking away his
life before he was married: but who can disannul
what God has spoken Men may fret at God's
counsels, but cannot change them.
II. The method Rebekah took to prevent the
mischief. 1. She gave Jacob warning of his danger, and ad
vised him to withdraw for a while, and shift for his
own safety. She tells him what she heard of Esau's
design, that he comforted himself with the hope of
an opportunity to kill his brother, v. 42. Would
one think that such a bloody barbarous thought as
this could be a comfort to a man? If Esau could
have kept his design to himself, his mother had not
suspected it; but men's impudence in sin is often
their infatuation; arid they cahn'ot'accomplish their
wickedness, because their rage is too viblent to be
concealed, and a bird of the air carries the voice,
*Esau would have stated this differently.— Ed.

Observe here, (1.) What Rebekah /earaf; lest she
should be deprived of them both in one day; (v. 45.)
deprived not only of the murdered^ but of the mur
derer, who either by the magistrate^ or by the im
mediate hand of God, would be sacrificed to justice;
which she herself must acquiesce in, and not ob
struct; or, if not so, yet thenceforward she would
be deprived of all joy and comfort in him. Those
that are lost to virtue, are in a manner lost to all
their friends. With what pleasure can a child be
looked upon, that can be looked upon as no other
than a child of the Devil? (2.) What Rebekah
hoped. That if Jacob for a while kept out of sight;
the affront which his brother resented so fiercely,
would by degrees go out of mind. The strength of
passions is weakened and taken off by the distances
both of time and place. She promised herself,
that his brother's anger would turn away. Note,
Yielding pacifies great offences; and even those
that have a good cause and God on their side, must
yet use that with other prudent expedients for their
own preservation.
2. She possessed Isaac with an apprehension of
the necessity, of Jacob's going among her relations,
upon another account, which was to get him a wife,
v . 46. She would not tell him of Esau's wicked
design against the life of Jacob, lest- it should trou
ble him; but prudently took another way to gain
her point. Isaac was as uneasy as she was, at
Esau's being unequally yoked with Hittites; and
therefore with a very good colour of reason, she
moves to have Jacob married to one that was better
principled. Note, One miscarriage should serve
as a warning to prevent another ; those are careless
indeed, that stumble twice at the same stone. Yet
Rebekah seems to have expressed herself some
what too warmly in the matter, when she said,
What good will my life do me, if Jacob marry a Ca
naanite? For thanks be to God, all our comfort is
not lodged in one hand; we may do the work of life,
and enjoy the comforts of life, though every thing
do not fall out to our mind, and though our relations
be not in all respects agreeable to us. Perhaps
Rebekah spoke with this concern, because she saw
it necessary, for the quickening of Isaac, to give
speedy orders in this matter. Observe^ though Ja
cob was himself very towardly and wellrfixed in his
religion, yet he has need to be put out of the way
of temptation. Even he was in danger, both of fol
lowing the bad example of his brother, and of being
drawn into a snare by it We must not presume
too far upon the wisdom and resolution, no not of
those children that are most hopeful and promising;
but care must be taken to keep them out of harm's
way.
CHAP. XXVIII.
We have here, I. Jacob parting with his parents, to go to
Padan-aram; the charge his father gave him, v. 1, 2. the
blessing he sent him away with, v. S, 4. his obedience to
the orders given him, v. 5 . .7. and the influence this had
upon Esau, v. 6 . . 9, II. Jacob meeting with God, and his
• communion with him by the way. And there, 1. His
vision of the ladder, v. 11, 12. 1. The gracious promises
God made him, v. 13 . . 15. 3. The impression this made
upon him, v. 16 . . 19. 4. The vow he made to God, upon
this occasion, v. 20 . . 22.
1. A ND Isaac called Jacob, and blessed
JTiJiim, and charged him, and said unto
him* Thou shalt not take a wife of the
daughters of Canaan. 2. Arise, go to Pa
dan-aram, to the house of Bethuel, thy
mother's father ; and take thee a wife from
thence of the daughters of Laban, thy mo
ther's brother. 3. And God Almighty bless
thee, and make thee fruitful, and multiply

152

GENESIS, XXVIII.

thee, that thou mayest be a multitude of
people ; 4. And give thee the blessing of
Abraham, to thee, and to thy seed with thee ;
that thou mayest inherit the land wherein
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
Rebekah, Jacob's and Esau's mother.
Jacob had no sooner obtained the blessing, than
immediately he was forced to run his country; and
asii it were not enough that he was a stranger and
sojourner there, he must go, to be more so, and no
better than an exile in another country. Now Ja
cob fled into Syria, Hos. 12. 12. He was blessed
with plenty of corn and wine, and yet he goes away
poor; was blessed with government, and yet goes
out to service, a hard service. This was, 1 . Perhaps
to correct him for his dealing fraudulently with his
father. The blessing shall be confirmed to him,
and yet he shall smart for the indirect course he
takes to obtain it While there is such an allay as
there is, of sin in our duties, we must expect an al
lay of trouble in our comforts. However, 2. It was
to teach us, that they who inherit the blessing,
must expect persecution; and that they who have
peace in Christ, in the world shall have tribulation,
John 16. 33. We must neither think it strange,
being told of it before, nor think it hard, being as
sured of a recompense for it hereafter. We may
observe, likewise, that God's providences often
seem to contradict his promises, and to go cross to
them; and yet when the mystery of God shall be
finished, we shall see that all was for the best; and
that cross providences did but render the promises
and the accomplishment of them the more illus
trious. Now Jacob is here dismissed by his father.
I. With a solemn charge, v. 1, 2, He blessed
him, and charged him. Note, those that have the
blessing, mustkeep the charge annexed to it, and
not think to separate what God has joined. The
charge is like that, (2 Cor. 6. 14.) Be not unequal
ly yoked with unbelievers; and all that inherit the
promises of the remission of sins, and the gift of the
Holy Ghost, must keep this charge, which follows
those promises, Save yourselves from this untoward
generation, Acts 2. 38 . . 40. Those that are entitled
to peculiar favours, must be a peculiar people. If
Jacob be an heir of promise, he must not take a wife
of the daughters of Canaan; those that profess re
ligion, should not marry with those that are irreli
gious. II. With a solemn blessing, v. 3, 4. He had be
fore blessed him unwittingly; now he does it design
edly, for the greater encouragement of Jacob in that
melancholy condition to which he was now remov
ing. This blessing is more express and full than
the former; it is an entail of the blessing of Abra
ham, that blessing which was poured on the head
of Abraham like the anointing oil, thence to run
down to his chosen seed, as the skirts of his gar
ments. It is a gospel-blessing, the blessing of
church privileges; that is the blessing of Abraham
which comes upon the Gentiles through faith, Gal.
3. 14. It is a blessing from God Almighty, by
which name God appeared to the patriarchs, Exod.
6. 3. Those are blessed indeed, whom God Al
mighty blesses; for he commands, and effects the
blessing. Two great promises Abraham was bless
ed with, and Isaac here entails them both upon
Jacob. 1. The promise of heirs; (v. 3.)' God make thee
fruitful and multiply thee. (1. ) Through his loins

should descend from Abraham, that people, which
should be numerous as the stars of heaven, and the
sand of the sea, and which should increase more
than the rest of the nations, so as to be an assembly.
of people, as the margin reads it And never was
such a multitude of people so often gathered into
one assembly, as the tribes of Israel were in the
wilderness, and afterward. (2.) Through his loins
should descend from Abraham, that Person, in
whom all the families of the earth should be bless
ed, and to whom the gathering of the people should
be. Jacob had in him a multitude of people indeed,
for all things in heaven and earth are united in
Christ; (Eph. 1. 10.) all centre in him, that com of
wheat, which falling to the ground, produced much
fruit, John 12. 24.
2. The promise of an inheritance for those heirs;
(v. 4.) that thou mayest inherit the land of thy so-
journings. Canaan was hereby entailed upon the
seed of Jacob, exclusive of the seed of Esau. Isaac
was now sending Jacob away into a distant country,
to settle there for some time; and lest this should
look like disinheriting him, he here confirms the
settlement of it upon him, that he might be assured
that the discontinuance of his possession should be
no defeasance of his right. Observe, he is here told
that he should inherit the land wherein he scj<~urn-
ed. Those that are sojourners/ now, shall be heirs
for ever: and even now, those do most inherit the
earth, (though they do not inherit most of it,) that
are most like strangers in it Those have the best
enjoyment of present things, that sit most loose to
them. This promise looks as high as heaven, of
which Canaan was a type. This was the better
country, which Jacob with the other patriarchs, had
in his eye, when he confessed himself a stranger
and pilgrim on the earth, Heb. 11. 13.
Jacob having taken leave, of his father, was has
tened away with all speed, lest his brother should
find an opportunity to do him a mischief, and away
he went to Padan-aram, v. 5. How unlike was his
taking a wife from thence, to his father's? Isaac
had servants and camels sent to fetch his; Jacob
must go himself, go alone, and go afoot, to fetch his;
he must go too in a fright from his father's house,
not knowing when he might return. Note, If God,
in his providence, disable us, we must be content,
though we cannot keep up the state and grandeur
of our ancestors. We should be more in care to
maintain their piety than to maintain their port,
and to be as good as they than to be as great. Re
bekah is here called Jacob and Esau's mother; Ja
cob is named first, not only because he had always
been his mother's darling, but because he was now
made his father's heir, and Esau was, in this sense,
set aside. Note, The time will come, when piety
will have precedency, whatever it has now.
6. When Esau saw that Isaac, had bless
ed Jacob, and sent him away to Padan-
aram, to take him a wife from thence ; and
that as he blessed him, he gave him a
charge, saying, Thou shalt not take a wife
of the daughters of Canaan ; 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 father ; 9. Then went
Esau unto Ishmael, and took unto the wives
which he had, Mahalath the daughter of
Ishmael, Abraham's son, the. sister of Ne-
bajoth, to be his wife.
This passage concerning Esau comes in, in the

GENESIS, XXV1I1.

153

n.idst of Jacob's story, either, 1. To show the influ
ence of a good example. Esau, though the greater
man, "now begins to think Jacob the better man, and
disdains not to take him for his pattern in this par
ticular instance of marrying with a daughter of
Abraham. The elder children should give to the
younger an example of tractableness and obedience;
it is bad, if they do not; but it is some alleviation,
if they take the example of it from them, as Esau
nere did from Jacob. Or, 2. To show the folly of
an after-wit; Esau did well, but he did it when it
was too late. He saw that the daughters of Ca
naan pleased not his father, and he might have
seen that long ago, if he had consulted his father's
judgment as much as he did his palate. And how
did he now mend the matter? Why truly, so as, to
make bad worse. (1.) He married a daughter of
Ishmael, the son of the bond-woman, who was cast
out, and was not to inherit with Isaac and his seed;
thus joining with a family which God had rejected,
and seeking to strengthen his own pretensions by
the aids of another pretender. (2. ) He took a third
wife, while, for aught that appears, his other two
were neither dead nor divorced. (3.) He did it
only to please his father, not to please God; now
that Jacob was sent into a far country, Esau would
be all in all at home, and he hoped so to humour
his father, as to prevail with him to make a new
will, and entail the promise upon him, revoking the
settlement lately made upon Jacob. Aud thus, [1.]
He was wise when it was too late, like Israel that
would venture when the decree was gone forth
against them, Numb. 14. 40. and the foolish virgins,
Matt 25. 10. [2.] He rested in a partial reforma
tion, and thought by pleasing his parents in one
thing, to atone for all his other miscarriages. It is
not said, that when he saw how obedient Jacob was,
and how willing to please his parents, he repented
of his malicious design against him; no, it appeared
afterward that he persisted in that, and retained
his malice. Note, Carnal hearts are apt to think
themselves as good as they should be, because per
haps, in some one particular instance, they are not
so bad as they have been. Thus Micah retains his
idols, but thinks himself happy in having a Levite
to be his priest, Judg. 17. 13.
10. And Jacob went out from Beer-sheba,
and went toward Haran. 11. 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. 12. And he dream
ed, and, behold, a ladder set upon the earth,
and the top of it reached to heaven : and,
behold, the angels of God ascending and
descending on it. 13. And, behold, the
Lord stood above it ; and said, I am the
Lord God of Abraham thy father, and the
God of Isaac : the land whereon thou liest,
to thee will I 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 bless
ed. 15. And, behold, I am with thee, and
will keep thee in all places whither thou
goest, and will bring thee again into this
Vol. i.— U

land ; for I will not leave thee, until 1 have
done that which I have spoken to thee of.
We have here Jacob upon his journey toward Sy
ria, in a very desolate condition, like one that was
sent to seek his fortune; but we find, that though he
was alone, yet he was not alone, for the Father was
with him, John 16. 32. If what is here recorded,
happened (as it should seem it did) the first night,
he had made a long day's journey from Beer-sheba
to Bethel, above forty miles. Providence brought
him to a convenient place, probably shaded with
trees, to rest him in that night; and there he had,
I. A hard lodging; (v. 11.) the stones for his pil
lows, and the heavens for his canopy and curtains.
As the usage then was, perhaps this was not so bad
as it seems now to us; but we should think, 1. He
lay very cold; the cold ground for his bed, and,
which, one would suppose, made the matter worse,
a cold stone for his pillow, and in the cold air. 2,
Very uneasy; if his bones were sore with his day's
journey, his night's rest would but make them
sorer. 3; Very much exposed: he forgot that he
was fleeing for his life; for had his brother, in his
rage, pursued, or sent a murderer after him, here
he lay ready to be sacrificed, and destitute of shel
ter and defence: we cannot think it.(was by reason
of his poverty that he was so ill accommodated,
but, (1.) It was owing to the plainness and simpli
city of those times, when men did not take so much
state, and consult their ease, so much as in these
later times of softness and effeminacy. (2.) Jacob
had been particularly used to hardships, as a plain
man dwelling in tents; and, designing now to go to
service, he was the more willing to inure himself
to it; as it proved it was well, ch. 31. 40. (3. ) His
comfort in the divine blessing, and his confidence in
the divine protection, made him easy, even then
when he lay thus exposed; being sure that his God
made him to dwell in safety, he could lie down and
sleep upon a stone.
11. In his hard lodging, he had a pleasant dream;
any Israelite indeed would be willing to take up with
Jacob's pillow, provided he might have but Jacob's
dream. Then and there, he heard the words of
God, and saw the visions of the Almighty: it was
the best night's sleep he ever had in his life. Note,
God's time to visit his people with his comforts, is,
when they are most destitute of other comforts, and
other comforters; when afflictions in the way of
duty (as these here were) do abound, then shall
consolations so much the more abound. Now ob
serve here,
1. The encouraging vision Jacob saw, v. 12. He
saw a ladder which reached from earth to heaven,
the angels ascending and descending upon it, and
God himself at the head of it. Now this represents
the two things that are very comfortable to good
people at all times, and in all conditions.
(1.) The providence of God, by which there is a
constant correspondence kept up between heaven
and earth. The counsels of heaven are executed on
earth, and the actions and affairs of this earth are
all known in heaven, and judged there. Providence
does its work gradually, and by steps; angels are
employed as ministering spirits, to serve all the pur
poses and designs of Providence, and the wisdom of
God is at the upper end of the ladder, directing all
the motions of second causes to the glory of the First
Cause. The angels are active spirits, continually
ascending and descending; they rest not day, nor
night, from service, according to the posts assigned
them. They ascend, to give account of what they
have done, and to receive orders; and then descend
to execute the orders they have received. Thus
we should always abound in the work of the Lord,
that we may do it as the angels do it, Ps. 103, 20,

154

GENESIS, XXVIII

21. This vision gave very seasonable comfort to
Jacob, letting him know that he had both a good
guide, and a good guard, in his going out and com
ing in; that though he was made to wander from
his father's house, yet still he was the care of a
kind providence, and the charge of the holy angels.
This is comfort enough, though we should not ad
mit the notion which some have, that the tutelar an-
fels of Canaan were ascending, having guarded
acob out of their land, and the angels of Syria de
scending to take him into their custody. Jacob was
now the type and representative of the_ whole
church, which the angels are intrusted with the
guardianship of.
(2.) The mediation of Christ: he is the ladder,
the foot on earth in his human nature, the top in
heaven in his divine nature: or, the former in his
humiliation, the latter in his exaltation. All the
intercourse between heaven and earth, since the
fall, is by this ladder. Christ is the way; all God's
favours come to us, and all our services go to him,
by Christ. If God dwell with us, and we with him,
it is by Christ; we have no way of getting to heaven
than by this ladder; if we climb up any other way,
we are thieves and robbers. This vision our Sa
viour alludes to, when he speaks of the angels of
God ascending' and descending upon the Son of
man; (John 1. 51.) for the kind offices the angels
do us, and the benefits we receive by their ministra
tion are all owing to Christ, who has reconciled
things on earth, and things in heaven, (Col. 1. 20.)
and made them all meet in himself, Eph. 1. 10.
2. The encouraging words Jacob heard. God
now brought him into the wilderness, and spake
comfortably to him, spake from the head of the lad
der, for all the glad tidings we receive from heaven,
come through Jesus Christ.
(1. ) The former promises made to his father, are
repeated and ratified to him, v. 13, 14. In general,
God intimates to him that he would be the same to
him, that he had been to Abraham and Isaac.
Those that tread in the steps of their godly parents,
are interested in their covenant, and entitled to
their privileges. Particularly, [1.] The land of
Canaan is settled upon him, the land whereon thou
liest; as if by his lying so contentedly upon the bare
ground, he had taken livery and seisin of the whole
land. [2.] It is promised him that his posterity
should multiply exceedingly, as the dust of the
earth, that though he seemed now to be plucked
off as a withered branch, yet he should become a
flourishing tree that should send out his boughs unto
the sea. These were the blessings with which his
father had blessed him, (v. 3, 4. ) and God here
said Amen to them, that he might have strong con
solation. [3.] It is added that the Messiah should
come from his loins, in whom all the families of the
earth should be blessed. Christ is the great bless
ing of the world: all that are blessed, whatever fa
mily they are of, are blessed in him, and none of
any family are excluded from blessedness, in him,
but those that exclude themselves.
(2.) Fresh promises were made him, accommo
dated to his present condition, v. 15. [1.] Jacob
was apprehensive of danger from his brother Esau;
but God promises to keep him. Note, Those are
safe, whom God protects, whoever pursues them.
[2.] He had now a long joumey before him, was
to travel alone, in an unknown road, to an unknown
country; but, behold I am with thee, says God.
Note, Wherever we are, we are safe, and may be
easy, if we have God's favourable presence with
us. [3.] He knew not, but God foresaw, what
hardships he would meet with in his uncle's service,
and therefore promises to preserve him in all pla
ces. Note, God knows how to give his people gra
ces and comforts accommodated to the events that

shall be, as well as to those that are. [4.] He was
now going as an exile into a place far distant, but
God promises him to bring him back again to this
land. Note, he that preserves his people's goinp-
out, will also take care of their coming in, Ps. 121
8. [5. ] He seemed to be forsaken of all his friends,
but God here gives him this assurance, I will not
leave thee. Note, Whom God loves, he never
leaves. This promise is sure to all the seed, Heb
13. 5. [6. ] Providence seemed to contradict ther<
promises; he is therefore assured of the performance!
of them in their season: All shall be. done that I
have spoken to thee of. Note, Saying and doing
are not two things with God, whatever they af c
with us.
16. And Jacob awaked out of his sleep,
and he said, Surely the Lord is in this
place; and I knew it not. 17. 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. 1 8.
And Jacob rose up early in the morning,
and took the stone that he had put for his
pillows, and set it up for a pillar, and
poured oil upon the top of it. 19. 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
me bread to eat, and raiment to' put on,
21. So that I come again to my father's
house in peace ; then shall the Lord be
my God : 22. And this stone, which 1
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.
God manifested himself in his favour to Jacob, when
he was asleep and purely passive; for the spirit like
the wind, blows when and where he listeth, and
God's grace, like the dew, tarvieth not for the sons
of men, Mich. 5. 7. But Jacob applied himself to
the improvement of the visit God had made him,
when he was awake; and we may well think he
awaked, as the prophet did, (Jer. 31. 26.) and, be
hold his sleep was sweet to him. Here is much of
Jacob's devotion on this occasion.
I. He expresses great surprise at the tokens he
had of God's special presence with him in that
place, v. 16, Surely the Lord is in this place, and I
knew it not. Note, 1. God's manifestations of him
self to his people, carry their own evidence along
with them. God can give undeniable demonstra
tions of his presence, such as give abundant satis
faction to the souls of the" faithful, that God is with
them of a truth; satisfaction, not communicable to
others, but convincing to themselves. 2. We
sometimes meet with God there where we little
thought of meeting with him. He is there where
we did not think he had been; is found there where
we asked not for him. No place excludes divine
visits, (ch. 16. 13.) here also. Wherever we are,
in the city or in the desert, in the house or in the
field, in the shop or in the street, we may keep up
our intercourse with Heaven, if it be not our own
fault. II. It struck an awe upon him, v. 17, He was
afraid; so far was he from being puffed up, and ex
alted above measure, with the abundance of the
revelations, (2 Cor. 12, 7.) that he was afraid.

GENESIS, XXIX.

155

Note, The more we see of God, the more cause we
see for holy trembling and blushing before him.
Those whom God is pleased to manifest himself to,
are thereby laid, and kept very low in their own
eyes, and see cause to fear, even the Lord and his
goodness, Hos. 3. 5. He said, How dreadful is
this place! That is, "The appearance of God in
this place is never to be thought of, but with holy
awe and reverence. I shall have a respect for this
place, and remember it by this token, as long as I
live:" not that he thought the place itself any nearer
the divine visions than other places; but what he saw
there at this time, was as it were, the house of God,
the residence of the Divine Majesty, and the gate
of heaven, that is, the general rendezvous of the
inhabitants of the upper world, as the meetings of a
city were in their gates; or, the angels ascending
and descending, were like travellers passing and
re-passing through the gates of a city. Note, 1.
God is, in a special manner, present there where
his grace is revealed, and where his covenants are
published and sealed, as of old, by the ministry of
angels, so now by instituted ordinances, Matt. 28.
20. 2. There where God meets us with his special
presence, we ought to meet him with the most
humble reverence, remembering his justice and
holiness, and our own meanness and vileness.
III. He took care to preserve the memorial of it
two ways.
1. He set up the stone for a pillar; (v. 18.) not as
if he thought the visions of his head were any way
owing to the stone on which it lay, but thus he
would mark the place against he came back, and
erect a lasting monument of God's favour to him,
and because he had not time now to build an altar
here, as Abraham did in the places where God ap
peared to him, ch. 12. 7. He therefore poured oil
on the top of this stone, which, probably was the
ceremony then used in dedicating their altars, as an
earnest of his building an altar when he should
have conveniences for it, as afterward he did, in
gratitude to God for this vision, ch. 35. 7. Note,
Grants of mercy call for returns of duty; and the
sweet communion we have with God, ought ever to
be remembered.
2. He gave a new name to the place, v. 19. It
had been called Luz, an almond-tree ; but he will
have it henceforward called Beth-el, the house of
God. This gracious appearance of God to him put a
greater honour upon it, and made it more remarka
ble, than a'l the almond-trees that flourished there.
This is that Beth-el, where, long after, it is said,
God found Jacob, and there, in what he said to
him, he spake with us, Hos. 12. 4. In process of
time, this Beth-el, the house of God, became Beth-
aven, a house of vanity and iniquity, when Jerobo
am set up one of his calves there.
IV. He made a solemn vow upon this occasion,
v. 20 . . 22. By religious vows we give glory to
God, we own our dependence upon him, and we
lay a bond upon our own souls, to engage and
Quicken our obedience to him. Jacob was now in
fear and distress; and it is seasonable to make vows,
in times of trouble, or when we are in pursuit of
any special mercy, John 1. 16. Ps. 66. 13, 14. 1
Sam. 1. 11. Numb. 21. 1. .3. Jacob had now had
a gracious visit from Heaven, God had renewed
his covenant with him, and the covenant is mutual:
when God ratifies his promises to us, it is proper
for us to repeat our promises to him. Now in this
vow, oDserve,
1. Jacob's faith; God had said, (v. 15.) I am with
thee, and will keep thee; Jacob takes hold of that,
and infers "Seeing God will be with me, and will
keep me, as he has said, and (which is implied in
that promise) will provide comfortably for me; and
seeing he has promised to bring me again to this

land, that is, to the house of my father, whom I
hope to find alive at my return in peace," (so unlike
was he to Esau who longed for the days of mourn
ing for his father,) "I depend upon it." Note,
God's promises are to be the guide and measure of
our desires and expectations.
2. Jacob's modesty and great moderation in his
desires; he will cheerfully content himself with
bread to eat, and raiment to put on; and though
God's promise had now made him heir to a very
great estate, yet he indents not for soft clothing and
dainty meat. Agur's wish is his, Feed me with
food convenient for me; and see 1 Tim. 6. 8. Na
ture is content with a little, and grace with less.
Those that have most, have, in effect, no more for
themselves than food and raiment; the overplus
they have only either the keeping of, or the giving
of, not the enjoyment of: if God give us more, we
are bound to be thankful, and to use it for him; if
he give us but this, we are bound to be content, and
cheerfully to enjoy him in it.
3. Jacob's piety and his regard to God, which ap
pear here, (1.) In what he desired; that God would
be with him, and keep him. Note, We need de
sire no more to make us easy and happy, wherever
we are, than to have God's presence with us, and
to be under his protection: it is comfortable, in a
journey, to have a guide in an unknown way, a
guard in a dangerous way, to be well-carried, well
provided for, and to have good company in any
way; and they that have God with them, have all
this inthe best manner. (2. ) In what he designed;
his resolution is, [1.] In general, to cleave to the
Lord, as his God in covenant. Then shall the Lord
be my God. Not as if he would disown him and
cast him off, if he should want food and raiment;
no, though he slay us, we must cleave to him; but
"then I will rejoice in him as my God; then, I will
more strongly engage myself to abide with him."
Note, Every mercy we receive from God, should
be improved as an additional obligation upon us to
walk closely with him as our God. [2. J In par
ticular, that he would perform some special acts of
devotion, in token of his gratitude. First, "This
pillar shall keep possession here, till I come back in
peace, and then it shall be God's house," that is,
"an altar shall be erected here to- the honour of
God." Secondly, "The house of God shall not be
unfurnished, nor his altar without a sacrifice; of all
that thou shalt give me I will surely give the tenth
unto thee, to be spent either upon God's altars, or
upon his poor," both which are his receivers in the
world, rrobaby, it was according to some genera]
instructions received from Heaven, that Abraham
and Jacob offered the tenth of their acquisitions to
God. Note, 1. God must be honoured with our
estates, and must have his dues out of them.
When we receive more than ordinary mercy from
God, we should study to give some signal instances
of gratitude to him. 2. The tenth is a very fit pro
portion to be devoted to God, and employed for him ;
though, as circumstances vary, it may be more or
less, as God prospers us, 1 Cor. 16. 2.
CHAP. XXIX.
This chapter gives us an account of God's providences
concerning Jacob, pursuant to the promises made him
in the foregoing chapter. I. How he was brought in
safety to his journey's end, and directed to his relations
there, who bid him welcome, v. 1. .14. II. How he was
comfortably disposed of in marriage, v. 15. .30. III.
How his family was built up in the birth of four sons, v.
31. .35. IV. The affairs of princes and mighty nations
that were then in being, are not recorded in the book of
God, hut are left to be buried in oblivion ; while these
small domestic concerns of holy Jacob are particularly
recorded^ with their minute circumstances, that they
may be in everlasting remembrance. For the memory
of the just is blessed.

156

GENESIS, XXIX.

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 were 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 gathered: and
they rolled the stone from the well's mouth,
and watered the sheep, and put the stone
again upon the well's mouth in his place.
4. And Jacob said unto them, My brethren,
whence be ye ? and they said, Of Haran are
we. 5. And he said unto them, Know ye
Laban the son of Nahor 1 And they said,
We know him. 6. And he said unto them,
7s he well ? And they said, He is well :
and, behold, Rachel his daughter cometh
with the sheep. 7. And he said, Lo, it is
yet high day, neither is it time that the cattle
should be gathered together : water ye the
sheep, and go and feed them. 8. And they
said, We cannot, until all the flocks be
gathered together, and till they roll the stone
from the well's mouth ; then we water the
sheep. All the stages of Israel's march to Canaan are
distinctly noticed, but no particular journal is kept
of Jacob's expedition further than Bethel; no, he
had no more such happy nights as he had at Bethel,
no more such visions of the Almighty; that was in
tended for a feast, he must not expect it to be his
daily bread. But,
1. We are here told how cheerfully he proceeded
in his journey, after the sweet communion he had
with God at Bethel: Then Jacob lifted up his feet;
so the margin reads it, v. 1. Then he went on
with cheerfulness and alacrity, not burthened with
his cares, nor cramped with his fears, being assured
of God's gracious presence with him. Note, After
the visions we have had of God, and the vows we
have made to him in solemn ordinances, we should
run the way of his commandments with enlarged
hearts, Heb. 12. 1.
2. How happily he arrived at his journey's end;
Providence brought him to the very field where his
uncle's flocks were to be watered, and there he met
with Rachel that was to be his wife. Observe,
(1.) The Divine Providence is to be acknowledged
in all the little circumstances which concur to make
a journey, or other undertaking, comfortable and
successful. If, when we are at a loss, we meet sea
sonably with those that can direct us; if we meet
with a disaster, and those are at hand, that will
help us; we must not say that it was by chance, or
that fortune therein favoured us, but that it was by
Providence, and that God therein favoured us. Our
ways are ways of pleasantness, if we continually
acknowledge God in them. (2.) Those that have
flocks must look well to them, and be diligent to
know their state, Prov, 27. 23. What is here said
of the constant care of the shepherds concerning
their sheep, (v. 2, 3, 7, 8.) may serve to illustrate
the tender concern which our Lord Jesus, the great
shepherd of the sheep, has for his flock, the
church; for he. is the good Shepherd, that knows his
sheep, and is known of them, John 10. 14. The
stone at the well's mouth, which is so often men
tioned here, was either to secure their property in

it; for water was scarce, it was not there usus com
munis aquarum — -for every one's use; or, it was to
save the well from receiving damage from the heat
of the sun, or from any spiteful hand, or to prevent
the lambs of the flock from being drowned in it.
(3.) Separate interests should not take us from
joint and mutual help; when all the shepherds
came together with their flocks, then like loving
neighbours at watering time, they watered their
flocks together. (4. ) It becomes us to speak civilly
and respectfully to strangers. Though Jacob was
no courtier, but a plain man dwelling in tents, and
a stranger to compliment, yet he addresses himself
very obligingly to the people he met with, and calls
them his brethren, v. 4. The law of kindness' in
the tongue has a commanding power, Prov. 31. 26.
Some think he calls them brethren, because they
were of the same trade, shepherds like him.
Though he was now upon his preferment, he was
not ashamed of his occupation. (5.) Those that
show respect, have usually, respect showed them.
As Jacob was civil to these strangers, so he found
them civil to him: When he undertook to teach
them how to despatch their business, (v. 7.) they
did not bid him meddle with, his own concerns, and
let them alone; but though he was a stranger, they
gave him the reason of their delay, v. 8. Those
that are neighbourly and friendly, shall have neigh
bourly and friendly usage.
9. And while he yet spake with them,
Rachel came with her father's sheep : for
she kept them. 1 0. And it came to pass,
when Jacob saw Rachel the daughter uf
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 lifted up his voice, and
wept. 12. And Jacob told Rachel that he
icas her father's brother, and that he was
Rebekah's son : and she ran and told her
father. 13. And it came to pass, when
Laban heard the tidings of Jacob his sister's
son, that he ran to meet him, and embraced
him, and kissed him; and brought him to his
house. And he told Laban all these things.
14. And Laban said to him, Surely thou
art my bone and my flesh. And he abode
with him the space of a month.
Here we see, 1. Rachel's humility and industry;
she kept her father's sheep, (v. 9.) that is, she took
care of them, having servants under her that were
employed about them. Rachel's name signifies a
sheep. Note, Honest useful labour is that which
nobody needs be ashamed of, nor ought it to be a
hindrance to any one's preferment. 2. Jacob's ten
derness and affection; when he understood that this
was his kinswoman, (probably, he had heard of her
name before,) knowing what his errand was into
that country, we may suppose it struck into his
mind immediately, that this must be his wife, he
being already smitten with her ingenuous and
comely face, though it was, probably, sun-burnt,
and she was in the homely dress of a shepherdess:
hence, he is attentive, and courteous, and peculiarly
anxious to serve her, v. 10. Hence he addresses
himself to her with tears of joy and kisses of affec
tion, v. 11. She runs with all haste to tell herfather;
for she will by no means entertain her kinsman's

GENESIS, XXIX.

157

address, without her father's knowledge and appro
bation, v. 12. These mutual respects, at their first
interview, were good presages of their being a hap
py couple. 3. Providence made that which seemed
contingent and fortuitous, to give speedy satisfaction
to Jacob's mind, as soon as ever he came to the
place* which he was bound for. Abraham's ser
vant, when he came upon a like errand, met with
the like encouragement. Thus God guides his
people with his eye, Ps. 32. 8. It is a groundless
conceit which some of the Jewish writers have,
that Jacob, when he kissed Rachel, wept because
he had been set upon in his journey by Eliphaz the
eldest son of Esau, at the command of his father,
and robbed of all his money and jewels, which his
mother had given him when she sent him away: it
is plain that it was his passion for Rachel, and the
surprise of this happy meeting, that drew these tears
from his eyes. 4. Laban, though none of the best hu
moured men, bid him welcome, was satisfied in the
account he gave of himself, and of the reason of his
coming in such poor circumstances; while we avoid
the extreme, on the one hand, of being foolishly
credulous, we must take heed of falling into the
other extreme, of being uncharitably jealous and
suspicious. Laban owned him for his kinsman, (v.
14.) Thou art my bone and my flesh. Note, Those
are hard-hearted indeed, that are unkind to their
relations, and that hide themselves from their own
flesh, Isa. 58. 7.
1 5. And Laban said unto J acob, Because
thou art my brother, shouldest thou there
fore serve me for naught? Tell me, what
shall thy wages be? 16. And Laban had
two daughters : the name of the elder was
Leah, and the name of the younger was
Rachel. 1 7. Leah was tender-eyed ; but
Rachel was beautiful and well-favoured.
18. And Jacob loved Rachel; and said, 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 but a few days, for the love he had to
her. 2 f . And Jacob said unto Laban, Give
me my wife, for my days are fulfilled, that
1 may go in unto her. 22. And Laban
gathered together all the men of the place,
and made a feast. 23. And it came to pass
in the evening, that he took Leah his daugh
ter, and brought her to him ; and he went
in unto her. 24. And Laban gave unto his
daughter Leah Zilpah his maid, for an
hand-maid. 25. And it came to pass, that
in the morning, behold, it 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 be
guiled 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 daughter to wife also. 29. And
Laban gave to Rachel his daughter Bilhah
his handmaid to be her maid. 30. And he
went in also unto Rachel, and he loved also
Rachel more than Leah, and served with
him yet seven other years.
Here is,
I. The fair contract made between Laban and
Jacob, during the month that Jacob spent there as a
guest, v. 14. It seems, he was not idle, nor did he
spend his time in sport and pastime; but, like a man
of business, though he had no stock of his own, he
applied himself to serve his uncle, as he had begun,
(v. 10. ) when he watered his flock. Note, Wherever
we are, it is good to be employing ourselves in some
useful business, which will turn to a good account to
ourselves or others. Laban, it seems, was so taken
with Jacob's ingenuity and industry about his flocks,
that he was desirous he should continue with him,
and very fairly reasons thus, (v. 15.) "Because
thou art my brother, shouldest thou therefore serve
me for naught? No, what reason for that?" If
Jacob be so respectful to his uncle as to give him
his service without demanding any consideration for
it, yet Laban will not be so unjust to his nephew as
to take advantage either of his necessity or of his
good-nature. Note, Inferior relations must not be
imposed upon; if it be their duty to serve us, it is
our duty to reward them. Now Jacob had a fair
opportunity to make known to Laban the affection
he had for his daughter Rachel; and, having ho
worldly goods in his hand with which to endow her,
he promises him seven years' service, upon condition
that, at the end of seven years, he would bestow her
upon him for his wife. It appears by computation
that Jacob was now 77 years old when he bound
himself apprentice for a wife, and for a wife he kept
sheep, Hos. 12. 12. His posterity are there re
minded of it long afterward, as an instance of the
meanness of their original: probably, Rachel was
young, and scarcely marriageable, when Jacob first
came, which made him the more willing to stay for
her till his seven years' service were expired.
II. Jacob's honest performance of his part of the
bargain, v. 20. He served seven years for Rachel:
if Rachel still continued to keep her father's sheep
as she did, (v. 9.) his innocent and religious conver
sation with her, while they kept the flocks, could
not but increase their mutual acquaintance and af
fection; (Solomon's song of love is a pastoral;) if she
now left it off, his easing her of that care was very
obliging. Jacob honestly served out his seven years,
-and did not forfeit his indentures, though he was
old; nay, he served them cheerfully, they seemed to
him but a few days, for the love he had to her. As
if it was more his desire to earn her than to have
her. Note, Love makes long and hard services
short and easy; hence we read of the labour of love,
Heb. 6. 10. If we know how to value the happi
ness of heaven, the sufferings of this present time
will be as nothing to us, in comparison of it. An
age of work will be but as a few days to those that
love God, and long for Christ's appearing.
III. The base cheat which Laban put upon him
when he was out of his time; heput Leah into his
arms instead of Rachel, v. 23. This was Laban's
sin;_ he wronged both Jacob and Rachel, whose af
fections, doubtless, were engaged to each other, and
if (as some say) Leah was herein no better than an
adulteress, it was no small wrong to her too. But
it was Jacob's affliction^ a damp to the mirth of the
marriage-feast, when in the morning, behold, it
was Leah, v. 25. It is easy to observe here how
Jacob was paid in his own coin. He had cheated

158

GENESIS, XXIX.

his own father when he pretended to be Esau, and
now his father-in-law cheated him. Herein, how
unrighteous soever Laban was, the Lord was right
eous; as Judg. 1. 7. Even the righteous, if they take
a false step, are sometimes thus recompensed in the
earth. Many that are not, like Jacob, disappointed in
the person, soon find themselves, as much to their
grief, disappointed in the character. The choice
of that relation therefore on both sides, ought to be
made with good advice and consideration, that if
there should be a disappointment, it may not be ag
gravated by a consciousness of management.
IV. The excuse and atonement Laban made for
the cheat.
1. The excuse was frivolous, v. 26, It must not
be so done in our country. We have reason to
think there was no such custom of his country, as
he pretends; only he banters Jacob with it, and
laughs at his mistake. Note, Those that can do
wickedly, and then think to turn it off with a jest,
though they may deceive themselves and others,
will find, at last, that God is not mocked. But if
there had been such a custom, and he had resolved
to observe it, he should have told Jacob so, when
he undertook to serve him for his younger daugh
ter. As saith the proverb of the ancients, Wicked
ness proceeds from the wicked, 1 Sam. 24. 13.
Those that deal with treacherous men, must expect
to be dealt treacherously with.
2. His compounding of the matter did but make
bad worse: We will give thee this also, v. 27. Here
by he drew Jacob into the sin. and snare, and dis
quiet, of multiplying wives, which remains a blot
ia his escutcheon, and will be so to the end of the
world. Honest Jacob did not design it, but to have
kept as true to Rachel as his father had done to Re
bekah; he that had lived without a wife to the 84th
year of his age, could then have been very well con
tent with one: but Laban, to dispose of his two daugh
ters without portions, and to get seven years' ser
vice more out of Jacob, thus imposes upon him, and
draws him into such a strait by his fraud, that (the
matter not being yet settled as it was afterward by
the divine law, Lev. 18. 18, and more fully since by
our Saviour, Matt. 19. 5.) he had some colourable
reason for marrying them both. He could not re
fuse Rachel, for he had espoused her; still less
could he refuse Leah; and therefore Jacob must be
content, and take two talents, 2 Kings 5. 23. Note,
One sin is commonly the inlet of another. They
that go in by one door of wickedness, seldom find
the way out but by another. The polygamy of the
patriarchs was, in some measure, excusable in them,
because, though there was areason against it as an
cient as Adam's marriage, (Mai. 2. 15.) yet there
was no express command against it; it was in them
a sin of ignorance, it was not the product of any sin
ful lust, but for the building up of the church, which
was the good that Providence brought out of it: but
it will by no means justify the like practice now,
when God's will is plainly made known, that one
man and one woman only must be joined together,
1 Cor. 7. 2. The having of many wives suits well
enough with the carnal sensual spirit of the Ma
hometan imposture, which allows it; but we have
not so learned Christ. Dr. Lightfoot makes Leah
and Rachel to be figures of the two churches, the
Jews under the law, and the Gentiles under the
gospel: the younger, the more beautiful, and more
in the thoughts of Christ when he came in the form
of a servant; but the other, like Leah, first em
braced; yet, in this, the allegory does not hold, that
the Gentiles, the younger, were more fruitful, Gal.
4. 27. 31. And when the Lord saw that Leah
icas hated, he opened her womb : but Ra

chel was barren. 32. And Leah conceived,
and bare a son, and she called his name
Reuben : for she said, Surely the Lord hath
looked upon my affliction: now therefore
my husband will love me. 33. And she
conceived again, and bare a son ; and said,
Because the Lord hath heard that I ivas
hated, he hath therefore given me this son
also : and she called his name Simeon. 34.
And she conceived again, and bare a son ;
and said, Now this time will my husband
be joined unto me, because I have born
him three sons : therefore was his name
called Levi. 35. And she conceived again,
and bare a son ; and she said, Now will I
praise the Lord : therefore she called his
name Judah ; and left bearing.
We have here the birth of four of Jacob's sons,
all by Leah. Observe,
I. That Leah, who was less beloved, was blessed
with children, when Rachel was denied that bless
ing, v. 31. See how Providence, in dispensing its
gifts, observes a proportion, to keep the balance
even, setting crosses and comforts one over-against
another, that none may be either too much eleva
ted, or too much depressed. Rachel wants chil
dren, but she is blessed with her husband's love;
Leah wants that, but she is fruitful. Thus it was
between Elkanah's two wives; (1 Sam. 1. 5.) for
the Lord is wise and righteous. When the Lord
saw that Leah was hated, that is loved less than
Rachel, in which sense it is required that we hate
father and mother, in comparison with Christ,
(Luke 14. 26.) then the Lord granted her a child;
which was a rebuke to Jacob, for making so great a
difference between those that he was equally rela
ted to; a check to Rachel, who perhaps insulted
over her sister upon that account; and a comfort to
Leah, that she might not be overwhelmed with the
contempt put upon her: thus God giveth abundant
honour to that which lacked, 1 Cor. 12. 24.
II."' That the names she gave her children, were
expressive of her respectful regards both to God
and to her husband. 1. She appears very ambitious
of her husband's love: she reckoned the want of it
her affliction; (v. 32.) not upbraiding him with it
as his fault, nor reproaching him for it, and so
making herself uneasy to him, but laying it to heart
as her grief, which yet she had reason to bear with
the more patience, because she herself was consent
ing to the fraud by which she became his wife; and
we may well bear that trouble with patience, which
we bring upon ourselves by our own sin and folly.
She promised herself that the children she bare
him, would gain her the interest she desired in his
affections. She called her first-born Reuben, See a
son, with this pleasant thought, Now. will my hus
band love me; and her third son Levi, Joined, with
this expectation, Now will my husband be joined
unto me, v. 34. Mutual affection is both the duty,
and comfort, of that relation; and yoke-fellows
should study to recommend themselves to each
other, 1 Cor. 7. 33, 34. 2. She thankfully acknow
ledges the kind providence of God in it, The Lord
hath looked upon my affliction, v. 32. " The Lord
hath heard, that is, taken notice of it, that I was
hated;" (for our afflictions, as they are before God's
eyes, so they have a cry in his ears;) He hath there
fore given me this son. Note, Whatever we have,
that contributes either to our support and comfort
under our afflictions, or to our deliverance from
them, God must be owned in it, especially his pity

GENESIS, XXX.

159

and tender mercy. Her fourth she called Judah,
Praise, saying, Now will I praise the Lord, v. 35.
And this was he, of whom, as concerning the flesh,
Christ came. Note, (1.) Whatever is the matter
of our rejoicing, ought to be the matter of our
thanksgiving: fresh favours should quicken us to
praise God for former favours. Now will I praise
the Lord more and better than I have done. (2. )
All our praises must centre in Christ, both as the
matter of them, and as the Mediator of them. He
descended from him whose name was Praise, for
he is our Praise. Is Christ formed in my heart?
Now will I praise the Lord.
CHAP. XXX.
In this chapter we have an account of the increase. I. Of
Jacob's family. Eight children more we find registered
in this chapter ; Dan and Naphtali by Bilhah, Rachel's
maid, v. 1 . . 8. Gad and Asher by Zilpah, Leah's maid,
v. 9 . . 13. Issachar, Zebulun, and Dinah, by Leah, v.
14. .21. And, last of all, Joseph, by Rachel, v. 22 . .24.
II. Of Jacob's estate. He makes a new bargain with La
ban, i. 2b . . 34. And in the six years' further service he
did to Laban, God wonderfully blessed him, so that his
stock of cattle became very considerable, v. 35 . . 43.
Herein was fulfilled the blessing which Isaac dismissed
him with, (ch. 28. 3. ) God make thee fruitfulj and mul
tiply thee. Even these small matters concerning Jacob's
house and field, though they seem inconsiderable, are
improveable for our learning. For the scriptures were
written, not for princes and statesmen, to instruct them
in politics; but for all people, even the meanest, to direct
them in their families and callings : yet some things are
here recorded concerning Jacob, not for imitation but
for admonition.
1. A ND when Rachel saw that she bare
J\. Jacob no children, Rachel envied
her sister ; and said unto Jacob, Give me
children, or else I die. 2. And Jacob's an
ger was kindled against Rachel: and he
said, Am I in God's stead, who hath with
held from thee the fruit of the womb ? 3.
And she said, Behold my maid Bilhah, go
m unto her; and she shall bear upon my
knees, that I may also have children by her.
4. And she gave him Bilhah her handmaid
to wife : and Jacob went in unto her. 5.
And Bilhah conceived, and bare Jacob a
son. 6. And Rachel said, God hath judged
me, and hath also heard my voice, and hath
given me a son : therefore called she his
name Dan. 7. And Bilhah Rachel's maid
conceived again, and bare Jacob a second
son. 8. And Rachel said, with great wrest
lings have I wrestled with my sister, and I
have prevailed: and she called his qame
Naphtali. 9. 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 Jacob a son. 11. And
Leah said, a troop cometh : and she called
his name Gad. 12. And Zilpah Leah's
maid bare Jacob a second son. 13. And
Lfah said, Happy am I, for the daughters
will call me blessed: and she called his
name Asher.
We have here the bad consequences of that strange
marriage which Jacob made with the two sisters.
Here is,
1, An unhappy disagreement between him and

Rachel, (v. 1, 2.) occasioned, not so much by her
own barrenness, as by her sister's fruitfulness. Re
bekah, the only wife of Isaac, was long childless,
and yet we find no uneasiness between her and Isaac;
but here, because Leah bears children, Rachel can
not live peaceably with Jacob.
1. Rachel frets; (v. 1.) she envied her sister; en
vy is grieving at the good of another, than which no
snj is more offensive to God, or more injurious to our
neighbour and ourselves. She considered not that it
was God that made the difference, and that though,
in this single instance, her sister was preferred be
fore her, yet in other things she had the advantage.
Let us carefully watch against all the risings and
workings of this passion in our minds. Let not our eye
be evil towards any of our fellow-servants, because
our master's is good. But this was not all; she said
to Jacob, Give me children, or else I die. Note, We
are very apt to miss it in our desires of temporal
mercies, as Rachel here; (1.) One child would not
content her; but, because Leah has more than one,
she must have more too; Give me children. (2. )
Her heart is inordinately set Upon it, and if she have
not what she would have, she will throw away her
life, and all the comforts of it. "Give them me, or
else I die," that is, "I shall fret myself to death;
the want of this satisfaction will shorten my days. "
Some think she threatens Jacob to lay violent hands
upon herself, if she could not obtain this mercy.
(3. ) She did not apply herself to God by prayer, but
to Jacob only, forgetting that children are an herit
age of the Lord, Ps. 127. 3. We wrong both God
and ourselves, when our eye is more to men, the in
struments of our crosses and comforts, than to God
the Author. Observe a difference between Rachel's
asking for this mercy, and Hannah's, 1 Sam. 1. 10.
8cc. Rachel envied, Hannah wept; Rachel must
have children, and she died of the second; Hannah
prayed for one child, and she had four more. Ra
chel is importunate andperemptory, Hannah is sub
missive and devout, if thou wilt give me a child,
Iwillgivehim to the Lord. Let Hannah be imitated,
and not Rachel; and let our desires be always under
the conduct and check of reason and religion.
2. Jacob chides, and most justly; (v. 2.) he loved
Rachel, and therefore reproved her for what she said
amiss. Note, Faithful reproofs are products and in
stances of true affection, Ps. 141. 5. Prov. 27. 5, 6.
Job reproved his wife when she spake the language
of the foolish woman, Job 2. 10. See 1 Cor. 7. 16.
He was angry, not at the person, but at the sin; he
expressed himself so as to show his displeasure.
Note, Sometimes it is requisite that a reproof should
be given warm, like a physical potion; not too hot,
lest it scald the patient; yet not cold, lest it prove
ineffectual. It was a very grave and pious reply
which Jacob gave to Rachel's peevish demand: Am
I in God's stead? The Chaldee paraphrases it well,
Dost thou ask sons of me? Oughtest thou not to ask
from before the Lord? The Arabic reads it, "Ami
above God; can I give thee that which God denies
thee?" This was said like a plain man. Observe,
(1. ) He acknowledges the hand of God in the af
fliction which he was a sharer with her in. He hath
withheld the fruit of the womb. Note, Whatever
we want, it is God that withholds it, a sovereign
Lord, most wise, holy, and just, that may do what
he will with his own, and is debtor to no man; that
never did, nor ever can do, any wrong to any of his
creatures. The keys of the clouds, of the heart, of
the grave, and of the womb, are four keys which
God has in his hand, and which (the Rabbins say)
he intrusts neither with angel nor seraphim. See
Rev. '3. 7. Job 11. 10.— 12. 14. (2.) He acknow
ledges his own inability to alter what God had ap
pointed, "Am I in God's stead? What! Dost thou
make a god of me?" Deos qui rogat ille facit — He

160

GENESIS, XXX

to whom we offer supplications, is to us a God.
Note, [1.] There is no creature that is or can be, to
us, in God's stead. God may be to us instead of any
creature, as the sun instead of the moon and stars;
but the moon and all the stars will not be to us in
stead of the sun. No creature's wisdom, power, and
love, will be to us instead of God's. [2. ] It is there
fore our sin and folly to place any creature in God's
stead, and to place that confidence in any creature,
which is to be placed in God only.
II. An unhappy agreement between him and the
two handmaids.
1. At the persuasion of Rachel, he took Bilhah
her handmaid to wife, that, according to the usage
of those times, his children by her might be adopted
and owned as her mistress's children, v. 3, &c.
She would rather have children by reputation than
none at all; children that she might fancy to be her
own, and call her own, though they were not so.
One would think her own sister's children were
nearer akin to her than her maid's, and she might
with more satisfaction have made them her own, if
she had so pleased; but (so natural is it for us all to
be fond of power) children that she had a right to
rule, were more desirable to her than children that
she had more reason to love; and, as an early in
stance of her dominion over the children born in her
apartment, she takes a pleasure in giving them
names that carry in them nothing but marks of em
ulation with her sister. As if she had overcome her,
(] . ) At law; she calls the first son of her handmaid
Dan, Judgment, saying, " God hath judged me,"
v. 6. (that is,) "given sentence in my favour."
(2.) In battle; she calls the next Naphtali, Wrest
lings, saying, i" have wrestled tvith my sister, and
have prevailed; (v. 8.) as if all Jacob's sons must be
born men of contention. See what roots of bitter
ness, envy and strife are, and what mischief they
make among relations.
2. At the persuasion of Leah, he took Zilpah her
handmaid to wife also, v. 9. Rachel had done that
absurd and preposterous thing, of giving her maid
to her husband, in emulation with Leah; and now
Leah (because she missed one year in bearing chil
dren) does the same, to be even with her, or rather,
to keep before her. See the power of jealousy and
rivalship, and admire the wisdom of the divine ap
pointment, which joins together one man and one
woman only : for God hath called us to peace and
purity, 1 Cor. 7. 15. Two sons Zilpah bare to
Jacob, whom Leah looked upon herself as enti
tled to; in token of which, she called one Gad, (v.
1 1. ) promising herself a little Troop of children;
and children are the militia of a family, they fill the
quiver, Ps. 127. 4, 5. The other she called Asher,
Happy, thinking herself happy in him, and promis
ing herself that her neighbours would think so too,
v. 13, The daughters will call me blessed. Note,
It is an instance of the vanity of the world, and the
foolishness bound up in our "hearts, that most people
value themselves, and govern themselves, more by
reputation, than either by reason or religion; they
think themselves blessed, if the daughters do but call
them so. There was much amiss in the contest
and competition between these two sisters, vet God
brought good out of this evil ; for the time being now
at hand when the seed of Abraham must begin to in
crease and multiply, thus Jacob's family was replen
ished with twelve sons, heads of the thousands of
Israel, from whom the celebrated twelve tribes de
scended, and were named.
14. And Reuben went in the days of
wheat-harvest, and found mandrakes in the
field, and brought them unto his mother
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 wouldestthou take away my son's man
drakes 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 my hire, because I have given my
maiden to my husband : and she called his
name Issachar. 1 9. And Leah conceived
again, and bare Jacob the sixth son. 20.
And Leah said, God hath endowed me 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 afterward she bare a daughter, and
called her name Dinah. 22. And God re
membered Rachel, and God hearkened to
her, and opened her womb. 23. And she
conceived, and bare a son ; and said, God
hath taken away my reproach. 24. And
she called his name Joseph ; and said, the
Lord shall add to me another son.
Here is,
I. Leah fruitful again, after she had, for some
time, left bearing. Jacob, it should seem, associat
ed more with Rachel than with Leah. The law of
Moses supposes it a common case, that if a man had
two wives, one would be loved, and the other hated,
Deut. 21. 15. But, at length, Rachel's strong pas
sions betrayed her into a bargain with Leah, that Ja
cob should return to her apartment. Reuben, a lit
tle lad, five or six years old, playing in the field,
found mandrakes, dudaim. It is uncertain what
they were, the critics are not agreed about them;
we are sure they were some rarities, either fruits or
flowers that were very pleasant to the smell, Cant.
7. 13. Note, The God of nature has provided, not
only for our necessities, but for our delights: there
are products of the earth in the exposed fields, as
well as in the planted protected gardens, that are very
valuable and useful. How plentifully is nature s
house furnished, and her table spread! Her pre
cious fruits offer themselves to be gathered by the
hands of little children. It is a laudable custom of
the devout Jews, when they find pleasure, suppose
in eating an apple, to lift up their hearts, and say,
" Blessed be he that made this fruit pleasant!" Or,
in smelling a flower, " Blessed be he that made this
flower sweet." Some think these mandrakes were
jessamine flowers; whatever they were, Rachel
could not see them in Leah's hands, into which the
child had brought them, but she must covet them.
She cannot bear the want of these pretty flowers,
but, at any rate, she will purchase them. Note,
There may be great sin and folly in the inordinate
desire of a small thing. Leah takes this advantage,
(as Jacob had of Esau's coveting his red pottage,)
to obtain that which was justly due to her, but which
Rachel would not otherwise have consented to.
Note, Strong passions often thwart one another, and

GENESIS, XXX.

161

those cannot but be continually uneasy, that are
hurried by them. Leah is overjoyed that she shall
nave her husband's company again, that her family
might yet further be built up, which is the blessing
she desires and. devoutly prays for, as is intimated,
v . 17, where it is said, God hearkened unto Leah.
The learned Bishop Patrick very well suggests here,
that the true reason of this contest between Jacob's
wives for his company, and their giving of him their
maids to be his wives, was, the earnest desire they
had to fulfil the promise made to Abraham, (and
now lately renewed to Jacob,) that his seed should
be as the stars of heaven for multitude, and that in
one Seed of his, the Messiah, all the nations of the
earth should be blessed. And he thinks it had been
below the dignity of this sacred history, to take
such particular notice of these things, if there had
not been some such great consideration in them.
Leah was now blessed with two sons; the first she
called Issachar, A hire, (v. 18. ) and reckoning her
self well repaid for her mandrakes, nay, (which is a
strange construction of the providence,) rewarded
for giving her maid to her husband. Note, We
abuse God's mercy, when we reckon that his fa
vours countenance and patronise our follies. The
other she called Zebulun, Dwelling, (v. 20.) own
ing God's bounty to her, God has endowed me with
a good^ dowry. Jacob had not endowed her when
he married her, nor had he wherewithal in posses
sion; but she reckons a family of children, not a bill
of "charges, but a good dowry, Ps. 113. 9. She pro
mises herself more of her husband's company, now
that she had bom him six sons, and that, in love to
his children, at least, he would often visit her
lodging. Mention is made, v. 21, of the birth of a
daughter, Dinah, because of the following story
concerning her, ch. 34. Perhaps Jacob had other
daughters, though not registered.
II. Rachel fruitful at last, v. 22, God remem
bered Rachel whom he seemed to have forgotten,
and hearkened to her whose prayers had been long
denied; and then she bare a son. Note, As God justly
denies the mercy we have been inordinately desirous
of, so sometimes he graciously grants, at length, that
which we have long waited for. He corrects bur
folly, and yet considers our frame, and does not con
tend for ever. Rachel called her son Joseph, which,
in Hebrew, is akin to two words of a contrary signifi
cation, Asaph, Abstulit, He has taken, away my re
proach, as if the greatest mercy she had in this son,
was that she had saved her credit; and Jasaph, Ad-
didit, The Lord shall add to me another son; which
may be looked upon, either as the language of her
inordinate desire, (she scarcely knows how to be
thankful for one, unless she may be sure of another,)
or of her faith; she takes this mercy as an earnest
of further mercy; "Has God given me his grace?
I may call it Joseph, and say, He shall add more
grace. Has he given me his joy? I may call it Jo
seph, and say, He will give more joy; Has he be
gun, and shall he not make an end?"
25. And it came to pass, when Rachel
had born Joseph, that Jacob said unto La
ban, Send me away, that I may go unto
mine own place, and to my country. 26.
Give me my wives and my children, for
whom I have served thee, and let me go ; for
thou knowest my service which I have done
thee. 27. And Laban said unto him, I pray
thee, if I have found favour in thine eyes,
tarry : for I have learned by experience that
the Lord hath blessed me for thy sake. 28.
And he said, Appoint me thy wages, and I
Vol. 1.— X

will give it. 29. And he said unto him,
Thou knowest how I have served thee, and
how thy cattle was with me. 30. For it was
little 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 ? 31. And he said, What shall
I give thee 1 And Jacob said, Thou shalt
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
cattle 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 nie 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, I would it might
be according to thy word. 35. And he re
moved that day the he-goats that were ring-
straked and spotted, and all the she-goats
that were speckled and spotted, and every
one that had some white in it, and all the
brown among the sheep, and gave them into
the hands of his sons. 36. And he set three
days' journey betwixt himself and Jacob:
and Jacob fed the rest of Laban's flocks.
We have here,
I. Jacob's thoughts of home. He faithfully serv
ed his time out with Laban, even his second ap
prenticeship, though he was an old man, had a
growing family to provide for, and it was high time
for him to set up for himself; though Laban's service
was hard, and he had cheated him in the first bar
gain he had made, yet, Jacob honestly performs hia
engagements. Note, A good man, though he swears
to his own hurt, will not change. _ And though others -
have deceived us, that will not justify us in deceiv
ing them. Our rule is, to do as we would be, done
by, not as we are done by. Jacob's term being ex
pired, he begs leave to begone, v. 25. Observe , 1. He
retained his affection for the land of Canaan, not on
ly because it was the land of his nativity, and his fa
ther and mother were there, whom he longed to
see; but because it was the land of promise, and in
token of his dependence upon the promise of it;
though he sojourn in Haran, he can by no means
think of settling there. Thus should we be affected
towards our heavenly country, looking upon our
selves as strangers here, viewing the heavenly coun
try. as our home, and longing to be there, as soon as
the days of our service upon earth are numbered
and finished. We must not think of taking root
here, for this is not our place and.country, Heb. 13.
14. 2. He was desirons to go to Canaan, though
he had a great family to take with him, and no prc^
vision yet made for them. He had got wives and
children with Laban, but nothing else; yet he does
not solicit Laban to give him either a portion with
his wives, or the maintenance of some of his chil
dren. No, all his request is, Give me my wives and
my children, and send me away, v. 25, 26. Note,

162

GENESIS, XXX.

Those that trust in God, and in his providence and
promise, though they have great families and small
incomes, can cheerfully hope that he who sends
mouths will send meat. He who feeds the brood
of the ravens, will not starve the seed of the right
eous, II. Laban's desire of his stay, v. 27. In love to
himself, not to Jacob or to his wives or children, he
speaks fairly and gently, that he may engage him to
continue his chief shepherd; entreating him, by the
regard he bore him, not to leave him; If I have
found favour in thine. eyes, tarry. Note, Churlish
selfish men know how to give good words, when it
is to serve their own ends. Laban found that his
stock had wonderfully increased with Jacob's good
management, and he owns it, with very good expres
sions of respect both to God and Jacob; I have learn
ed by experience, that the Lord has blessed me for
thy sake. Observe, 1. Laban's learning. I have
learned by experience. Note, There is many aprofit-
able good lesson to be learned by experience. We are
very unapt scholars, if we have not learned by expe
rience the evil of sin, the treatchery of our own hearts,
the vanity of the world, the goodness of God, the
gains of godliness, and the like. 2. Laban's lesson;
he owns, (1.) That his prosperity was owing to
God's blessing; The Lord has blessed me. Note,
Worldly men that choose their portion in this life,
are often blessed with an abundance of this world's
goods. Common blessings are given plentifully to
many that have no title to covenant blessings. (2. )
That Jacob's piety had brought that blessing upon
him; The Lord has blessed me, not for my own sake,
(let not such a man as Laban, that lives without
God in the world, think that lie shall receive any
thing of the Lord, Jam. 1. 7.) but for thy sake.
Note, [1.] Good men are blessings to the places
where they live, even there where they live mean
ly and obscurely, as Jacob in the field, and Joseph in
the prison, ch. 39. 23. [2.] God often blesses bad
men with outward mercies, for the sake of their god-
'ly relations, though it is seldom that they have ei
ther the wit to see it, or the grace to own it, as La
ban did here.
III. The new bargain they came upon. Laban's
craft and covetousness took advantage of Jacob's
plainness, honesty, and good nature; and, perceiving
that Jacob began to be won upon by his fair speech
es, instead of making him a generous offer, and bid
ding high, as he ought to have done, all things consi
dered, he puts it upon him to make his demands; (v.
28.) Appoint me thy wages; knowing he would be
very modest in them, and would ask less than he
could for shame offer. Jacob accordingly makes a
¦proposal to him, in which,
1. He shows what reason he had to insist upon so
much, considering, (1.) That Laban was bound in
gratitude to do well for him, because he had served
him not only faithfully, but very successfully, v. 30.
Yet here observe, how he speaks, like himself, very
modestly. Laban had said, The Lord lias blessed
me for thy sake; Jacob will not say so, but, The
Lord has blessed thee since my coming. Note, Hum
ble saints take more pleasure in doing good than in
hearing of it again. (2.) That he himself was
bound in duty to take care of his own family; Now,
when shall I provide for mine own house also ?
Note, Faith and charity, though they are excellent
things, must not take us off from making necessary
provisions for our own support, and the support of
¦ our families. We must, like Jacob, trust in the Lord,
and do good, and yet we must, like him, provide for
our own houses also; he that does not, is worse than
aninfidel, 1 Tim. 5. 8.
2. He is willing to refer himself to the provi
dence of God, which, he knew, extends itself to the
smallest things, even the colour of the cattle; and he

will be content to have for his wages the sheep and
goats of such and such a colour, speckled, spotted,
and brown, which should hereafter be brought forth,
v. 32, 33. This, he thinks, will be a most effectu
al way both to prevent Laban's cheating him, and
to secure himself from being suspected of cheating
Laban. Some think he chose this colour, because
in Canaan it was generally most desired, and delight
ed in; their shepherds in Canaan are called Neko-
dim, (Amos 1. 1.) the word here used for speckled;
and Laban was willing to consent to this bargain, be
cause he thought if the few he had that were now
speckled and spotted, were separated from the
rest, which by agreement was to be done immedi
ately, the body ofthe flock which Jacob was to tend,
being of one colour, either all black, or all white,
would produce few or none of mixt colours, and so
he should have Jacob's service for nothing, or next
to nothing. According to this bargain, those few
that were party-coloured, were separated, and put
into the hands of Laban's sons, and sent three days'
journey off; so great was Laban's jealousy, lest any
of those should mjx with the rest of the flock, to the
advantage of Jacob. And now a fine bargain Jacob
has made for himself! Is this his providing for his own
house, to put it upon such an uncertainty? If these
cattle bring forth, as usually cattle do, young ones of
the same colour with themselves, he must still serve
for nothing, and be a drudge and a beggar all the
days of his life; but he knows whom hebas trusted,
and the' event showed, (1.) That he took the best
way that could be taken with Laban, who otherwise
would certainly have been too hard for him.
And, (2,) That it was not in vain to rely upon the
Divine Providence, which owns and blesses honest
humble diligence. Those that find men whom they
deal with unjust and unkind, shall not find God so,
but that, some way qr other, he will right the injur
ed, and be a good Pay-Master to those that commit
their cause to him.
37. And Jacob took him rods of green
poplar and of the hasel and chesnut-tree ,
and pilled white strakes in them, and made
the white appear, which was in the rods. 38.
And he set the rods, which he had pilled^ (be
fore the flocks in the gutters in the watering-
troughs, when the flocks came to drink, that
they should conceive when they came to
drink. 39. And the flocks conceived before
the rods, and brought forth cattle ring-strak-
ed, speckled, and spotted. 40. And Jacob
did separate the lambs, and set the faces of
the flocks toward the ring-straked, and all
the brown in the flock of Laban ; and he
put his own flocks by themselves, and put
them not into Laban's cattle. 41. And it
came to pass, whensoever the stronger cat
tle did conceive, that Jacob laid the rods be
fore the eyes of the cattle in the gutters, that
they might conceive among the rods. 42*
But when the cattle were feeble, he put
them not in : so the feebler were Laban's, and
the stronger Jacob's. 43. And the man in
creased exceedingly, and had much cattle;
and maid-servants, and men-servants, and
camels, and asses.
Here is Jacob's honest policy to make his bargain
more advantageous to himself than it was likely to

GENESIS, XXXI.

163

be : if he had not taken some course to help himself,
it would have been a bad bargain indeed, which he
knew Laban would never havetonsidered, or rather,
which he would have been well-pleased to see him
a loser by, so little did Laban consult any one's
interest hut his own. Now Jacob's contrivances
were, 1. To set pilled sticks before the cattle where they
were watered, that, looking much at those unusual
party-coloured sticks, by the power of imagination,
they might bring forth young ones in like manner
party-coloured, v. 37. . 39. Probably, this cus
tom was conimonly used by the shepherds of Ca
naan, who coveted to Jhaye their cattle of this motley
colour. Note, It becomes a man to be master of his
trade, whatever it is, and to be not only industrious,
but ingenious in it, and to be versed in all its lawful
arts and mysteries; for what is a man but his trade?
There is a discretion which God teaches the hus
bandman, (as plain a trade as that is,) and which he
ought to learn, Isa. 28. 26.
2. When he began to have a stock of ring-straked
and brown, he contrived to set them first, and to put
the fates of the rest toward them, with the same de
sign as he did the former with; but would not let his
own that were motley-coloured, look at Laban's that
were of one colour, v. 40. Strong impressions, it
seems, are made by the eye, with which therefore
we have need to make a covenant.
3, When he found that "his project succeeded,
through the special- blessing of God upon it, he con
trived, by using it only with the stronger cattle, to
secure to himself those that were most valuable,
leaving the feebler to Laban, v. 41, 42. Thus Ja
cob increased exceedingly, (v. 43.) and grew very
rich in a little time. This success of his policy, it is
true, was not sufficient to justify it, if there had
been any thing fraudulent or unjust in it, which we
are sure there was not, for he did it by divine direc
tion; (ch. 31. 12.) nor was there anything in the
thing itself, but the honest improvement of a fair
bargain, which the Divine Providenpe wonderfully
prospered, both in justice to Jacob, whom Laban had
wronged and dealt hardly with, and in pursuance
of the particular promises made to him of the to
kens of the divine favour. Note, Those, who,
while their beginning is small, are humble and hon
est, contented and industrious, are in a likely way to
see their latter end greatly increasing; he that is
faithful in a little, shall be intrusted with more; he
thatisfaithful in that which is another man's, shall
be intrusted with something of his own. Jacob that
had been a just servant, became a rich master.
CHAP. XXXI.
Jacob was a very honest good man, a man of great devotion,
and integrity, and yet he had more trouble and vexation
than any of the patriarchs. He had left his father's house
in a fright, came to his uncle in distress, very hard usage
he had met with there, and now is going back surrounded
with fears. Here is, I. His resolution to return, v. 1 . .16.
II. -His clandestine departure, v. 17 . . 21. III. fcaban's
pursuit of him in displeasure, v. 22 . . 25. IV. The hot
words that passed between them, v; 26 . . 42. V. Their
amicable agreement at last, v. 43 . .55.
1. A ND he heard the words of Laban's
jflL 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 coun
tenance of Laban, and, behold, it was riot
toward him as before. 3. And the Lord
said unto Jacob, Return unto the land of thy
fathers, and to thy kindred ; and I will be
with thee. 4. And Jacob sent and called

Rachel and Leah to the field unto his flock,
5. And said unto them, 1 see your father's
countenance, that it is not toward me as be
fore ; but the God of my father hath been
with me. 6. And ye kno\v that with all
my power I have served your father. 7.
And yOur father hath deceived me and
changed my wages ten times ; but God suf
fered him not to hurt me. 8. If he said thus,
The speckled shall be thy wages; then all
the cattle bare speckled : and if he said thus,
The ring-straked. shall be thy hire; then all
the cattle bare ring-straked. 9. Thus God
hath taken away the cattle of your father,
and given them to me. 10. And it came to
pass at the time that the cattle conceived,
that 1 lifted up mine eyes, and saw in a;
dream, and, behold, the rams which leaped
upon the cattle, were ring-straked, speckled,
and grisled. 11. And the angel of God
spake unto mein a dream, saying, Jacob :
And I said, Here am I. 12. And he said,
Lift up now thine eyes, and see, all the rams
which leap upon the cattle, are ring-straked,
speckled, and grisled : for I have seen all
that Laban doeth unto thee. 13. I am the
God of Beth-el, where thou anointedst the
pillar, and where thou vowedst avow unto
me : now arise, get thee out from this land,
and return unto the land of thy kindred. 1 4.
And Rachel and Leah answered and said
unto him, is there yet any portion or inherit
ance for- us in our father's house ? 15. Are
we not counted of him strangers ? For he
hath sold us, and hath quite devoured our
money. 16. For all the riches which God
hath taken from our father, that is our's,
and our children's : now then, whatsoever
God hath said unto thee, do.
Jacob is here taking up a resolution immediately
to quit his uncle's service, and to take what he had,
and go back to Canaan. He took up this resolution,
upon a just pro vocation by divine direction, and with
the advice and consent of his wives.
I. Upon a just provocation; for Laban and his
sons were become very cross and ill-natured toward
him, so that he could not stay among them with
safety and satisfaction.
1. Laban's sons showed it1 in what they said, v.
1. It should seem, they said it in Jacob's hearing,
with a design to vex him. The last chapter began
with Rachel's envying Leah; this begins with La
ban's son's envying Jacob. Observe, (l.)How great
ly they magnify Jacob's prosperity, He has gotten
all this glory. And what was this glory that they
make so much ado about? It was a parcel of brown
sheep, and speckled goats, (and perhaps the fine
colours made them seem more glorious,) and some
camels and asses, and such like trading; and that
was all this glory. Note, Riches are glorious things
in the eyes of carnal people, while to all those that
are conversant with heavenly things, they have no
glory in comparison with the glory which excelleth.
Men's over valuing worldly wealth, is that funda
mental error which is the root of covetousness, envy,

164

GENESIS, XXXI.

and all evil. (2.) How basely they reflect upon
Jacob's fidelity, as if what he had, he had not got
ten honestly; Jacob has taken away all that was
our father's. Not all, sure. What has become of
those cattle which were committed to the custody
of Laban's sons, and sent three days' journey off?
ch. 30. 35, 36. Thev mean all that was committed
to him ; but speaking invidiously, they express them
selves thus generally. Note, [1.] Those that are
ever so careful to keep a good conscience, yet can
not always be sure of a good name. [2.] This is
one of the vanities and vexations which attend out
ward prosperity, that it makes a man to be envied
of his neighbour; (Eccl. 4. 4. ) and who can stand
before envy? Prov. 26. 4. Whom Heaven blesses
Hell curses, and all its children on eartl}.
2. Laban himself said little, but his countenance
was not toward Jacob as it used to be; and Jacob
could not but take notice of it, v. 2, 5. He was but
a churl at the best, but jiow he was more churlish
than formerly. Note, Envy is a sin that often ap
pears in the countenance; hence we read of an evil
eye, Prov. 23. 6. Sour looks may do a great deal
toward the ruin of peace and love in a family, and
the making of those uneasy, whose comfort we
ought to be tender of. Laban's angry countenance
lost him the greatest blessing his family ever had,
and justly.
II. He resolved it by divine direction, and under
the convoy of a promise'; (v. 3.) The Lord said
unto Jacob, Return, and I will be with thee. Though
Jacob had met with very hard usage here, yet he
would not quit his place, till God bid him. He came
thither by orders from Heaven, and there he would
stay, till he was ordered back. Note, It is our duty
to set ourselves, and it will be our comfort to see
ourselves, under God's guidance, both in our going
out, and in our coming in. The direction he had
from Heaven, is more fully related in the account
he gives of it to his wives, (v. 10.. 13.) where he
tells them of a dream he had about his cattle, and
the wonderful increase of those of his colour; and
how the angel of God, in that dream, (for I suppose
the dream spoken of, v. 10. and that v. 11. to be
the same), took notice of the workings of his fancy
in his sleep, and instructed him, that it was not by
chance, nor by his own policy, that he obtained that
great advantage; but,
1. By the providence of God, who had taken no
tice of the hardships that Laban had put upon him,
and took this way to right him; For I have seen all
that Laban doeth unto thee, and herein I have an
eye to that. Note, There is more of equity in the
distributions of Divine Providence, than we are
aware of, and by them the wronged are righted
really, though perhaps insensibly. Nor was it only
by the justice of Providence, that Jacob was thus
enriched, but,
2. In performance of the promise intimated in
what is said, v. 13, lam the God of Beth-el. That
was the place where the covenant was renewed
with him. Note, Worldly prosperity and success
are then doubly sweet and comfortable, when we
see them flowing not from common providence, but
from covenant-love; to perform the mercy pro
mised; when we have them from God, as the God
of Beth-el, from those promises of the life which
now is, that belong to godliness. But we observe
that Jacob, even when he had this hopeful prospect
of growing rich with Laban, must think of return
ing. When the world begins to smile upon us, we
must remember it is not our home. Now arise, (v.
13.) and return, (1.) To thy devotions in Canaan;
the solemnities of which had perhaps been much
intermitted while he was with Laban. The times
of this servitude God had winked at ; but now, " Re
turn to the place where thou anointedst the pillar,

and vowedst the vow. Now that thou beginnest to
grow rich, it is time to think of an altar and sacri
fices again." (2.) To thy comforts in Canaan; to
the land of thy kindred. He was here among his
near kindred; but those only he must look upon as
his kindred in the best sense, the kindred he must
live and die with, to whom pertained the covenant
Note, The heirs of Canaan must never reckon them
selves at home, till they come thither, however
they may seem to take root here.
III. He resolved it with the knowledge and con
sent of his wives. He sent for Rachel and Leah to
him to the field; (v. 4.) either that he might dis
course with them more privately, or because one
would not come to the other's apartment, and he
would willingly talk with them together, or, be
cause he had work to do in the field, which he would
not leave. Note, Husbands that love their wives,
will communicate their purposes and intentions to
them. Where there is a mutual affection, there
will be a mutual confidence. And the prudence of
the wife should engage the heart of her husband
safely to trust in her, Prov. 31. 1. He told his
wives, 1. How faithfully he had served their fatner, i>. 6.
Note, if others do not do their duty to us, yet we
shall have the comfort of having done our's to them.
2. How unfaithfully their father had dealt with
him, v. 7. He would never keep to any bargain
that he made with him, but after the first year, still
as he saw Providence favour Jacob with the colour
agreed on, every half year of the remaining five, he
changed it for some other colour, which made it ten
times; as if he thought not only to deceive Jacob,
but the Divine Providence which manifestly smiled
upon him. Note, Those that deal honestly, are not
always honestly dealt with.
3. How God had owned him notwithstanding; not
only protecting him from Laban's ill-will, (God
suffered him not to hurt me. Note, Those that
keep close to God, shall be kept safe by him,) but
providing plentifully for him, notwithstanding La
ban's design to ruin him; (v. 9.) God hath taken
away the cattle of your father, and given them to
me. Thus the righteous God paid Jacob for his
hard service out of Laban's estate; as afterward he
paid the seed of Jacob for their serving of the Egyp
tians with their spoils. Note, (1. ) God is not un
righteous to forget his people's work and labour' of
love, though men be so, Heb. 6. 10. Providence
has ways of making those honest in the event, that
are hot so in their design. (2. ) The wealth of the
sinner is laid up for the just, Prov. 13. 22.
4. He told them of the command God had given
him, in a dream to return to his own country, (v.
13.) that they might not suspect his res< lution to
arise from inconstancy, or any disaffection to their
country or family, but might see it to proceed from
a principle of obedience to his God, and dependence
on him.
Lastly, His wives cheerfully consented to his re
solution. They also brought forward their grievan
ces, complaining that their father had been not only
unkind, but unjust, to them, (v. 14.. 16.) that he
looked upon them as strangers, and was without
natural affection toward them; and that whereas
Jacob had looked upon the wealth which God had
transferred from Laban to him as his wages, they
looked upon it as their portions; so that, both ways,
God forced Laban to pay his debts, both to his ser
vant,. and to his daughters. So then it seemed, [1.]
They were weary of their own people, and their fa ¦
ther's house, and they could easily forget them . Note,
This good use we should make of the unkind usage
we meet with from the world, we should sit the
more loose to it, and be willing to leave it, and de
sirous to be at home. [2.] They were willing to

GENESIS, XXXI.

165

go along with their husband, and to put themselves
with him under the divine conduct; Whatsoever
God hath said unto thee, do. Note, Those wives
that are their husbands' meet helps, will never be
their hinderances in doing that which God calls
them to.
17. Then Jacob rose up, and set his sons
and his wives upon camels. 1 8. And he
carried away all his cattle, and all his goods
which he had gotten in Padan-aram, for to
go to Isaac his fadier in the. land of Ca
naan. 19. And Laban went to shear his
sheep : and Rachel had stolen the images
that loere her father's. 20. And Jacob
stole away unawares to Laban the Syrian,
in that he told him not that he fled. 21. So
he fled with all that he had ; and rose up,
and passed over the river, and set his face
toward the mount Gilead. 22. And it was
told Laban on the third day, that Jacob
was fled. 23. And he took his brethren
with him, and pursued after him seven days'
journey; and they overtook him in tne
mount Gilead. 24. And God came to La
ban the Syrian in a dream by night, and
said unto him, Take heed that thou speak
not to Jacob either good or bad.
Here is,
I. Jacob's flight from Laban. We may suppose
he had been long considering of it, and casting about
in his mind respecting it; but, when now,' at last,
God had given him positive orders to go, he made
no delay, nor was he disobedient to the heavenly
vision. The first opportunity that offered itself he
laid hold en, when Laban was shearing his sheep,
(v. 19.) that part of his flock which was in the
hands of his sons three days' journey off. Now, 1.
It is certain that it was lawful for Jacob to leave his
service suddenly, without giving a quarter's warn
ing. It was not only justified by the particular in
structions God gave him, but warranted by the fun
damental law of self-preservation, which directs us
when we are in danger, to shift for our own safety,
as far as we can do it without wronging our con
sciences. 2. It was his prudence to steal away
unawares to Laban, lest, if Laban had known, he
should have hindered him, or plundered him. 3.
It was honestly done to take no more than his own
with him, the cattle of his getting, v. 18. He took
what Providence gave him, and was content with
that, and would not take the repair of his damages
into his own hands. Yet Rachel was not so honest
as herhusband; she stole her father's images, (v.
19. ) and carried them away with her. The He
brew calls, them Teraphim. Some think they were
only little representations of the ancestors of the
family in statues or pictures, which Rachel had a
particular fondness for, and was desirous to have
with her,; now that she was going into another coun
try. It should rather seem, they were images for
a religious use, Penates, Household-Gods, either
worshipped or consulted as oracles; and we are will
ing to hope (with Bishop Patrick) that she did not*
take them away as being covetous of the rich metal
they were made of, much less for her own use, or
out of any superstitious fear lest Laban, by consult
ing his Teraphim, might know which way they
were gone. Jacob, no doubt, dwelt with his wives
as a man of knowledge, and they were better taught
than so; but she might design hereby to convince

her father of the folly of his regard to those as
gods, which could not secure themselves. Isa. 46.
1,2. II. Laban's pursuit of Jacob. Tidings were
brought him on the third day, that Jacob was fled;
he immediately raises the whole* clan, takes his
brethren, that is, the relations of his family, that
were all in his interests, and he pursues Jacob, as
Pharaoh and his Egyptians afterward pursued the
seed of Jacob, to bring them back into bondage
again, or with design to strip him of what he had.
Seven days' journey he marched in pursuit of him,
v. 23. He would not have taken half the pains to
have visited his best friends. But the truth is, bad
men will do more to serve their sinful passions,
than good men will, to serve their just affections,
and are more vehement in their anger, than in their
love. Well, at length, Laban overtook him, and the
very night before he came up with him, God inter-
Josed in the quarrel, rebuked Laban, and sheltered
acob, charging Laban not to' speak unto him either
good or bad,. (v. 24.) that is, to say nothing against
his going on with his journey, for that it proceeded
from the Lord. , The same rlebraism we have, ch.
24. 50. Laban, during his seven days' march, had
been full of rage against Jacob, and was now full of
hopes that his lust should' be satisfied upon him;
(Exod. 15. 9.) but'God comes to him,. and with one
word ties his hands, though he does not turn his
heart. Note, 1. In a dream, and in slumberings
upon the bed, God has ways of opening the ears of
men, and sealing ¦ their instruction, Job 33. 15, 16.
Thus he admonishes men by their consciences, in
secret whispers which the man of wisdom will hear
and heed. 2. The safety of good men is very much
owing to the hold God has of the consciences of bad
men, and the access he has to them. 2. God some
times appears wonderfully for the deliverance of his
people, then when they are upon the very brink of
ruin. The Jews were saved from Hainan's plot,
when the king's decree drew near to be put in exe
cution, Esth. 9. 1.
25. Then Laban overtook Jacob. Now
Jacob had pitched his tent in the mount ;
and Laban 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 car
ried away my daughters* as captives taken
with the sword ? 27. Wherefore didst thou
flee away secretly, and steal away from
me ; and didst not tell me, that I might have
sent thee away with mirth, and with songs,
with tabret, and with harp ; 28. And hast
not suffered me to kiss my sons and my
daughters? Thou hast now done foolishly
in so doing. 29. It is in the power of my
hand to do you hurt : but the God of your
father spake unto me yesternight, saying,
Take thou heed that thou speak not to Ja
cob either good or bad. 30. And now,
though thou wouldest needs be gone, be
cause thou sore longedst after thy father's
house, yet wherefore hast thou stolen my
gods? 31. And Jacob answered and said
to Laban, Because I was afraid : for I said,
Peradventure thou 'wouldest lake by force
thy daughters from me. 32. With whom-

JGG

GENESIS, XXXI.

soever thou findest thy gods, let him not
live : before our brethren 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-servants' tents : but he found them not.
Then went he out of Leah's tent, and en
tered 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 images.
We have here the reasoning, not to say the rally
ing, that wasbetween Laban and Jacob at their meet
ing, in th,it mountain which was afterwards called
Gilead, v. 25.
Here is,
I. The high charge which Laban exhibited
against him,
1. As a runagate, that had unjustly deserted
his service. To represent him as a criminal, he
will have it thought that he intended kindness to
his daughters, (v.' 27, 28. ) that he would have dis
missed them with all the marks of love and honour
that could be, that he would have made a solemn
business of it, would have kissed his little grand
children, (and that was all he would have given
them,) and, according to the foolish custom of the
country, would have sent them away with mirth
and with songs, with tabret and with harp: not as
Rebek Ji was sent away out of the same family,
about 120 years before, with prayers and blessings,
(ch. 24. 60. ) but with sport and merriment; which
was a sign that religion was very much decayed in
the fam.ly, and that they had lost their seriousness.
However, he pretends they should have been
treated with respect at parting. Note, It is com
mon for bad men, when they are disappointed in
their malicious projects, to pretend that they de
signed nothing but what was kind and fair. When
they cannot do the mischief they intended, they are
loath it should be thought that they ever did intend
it When they have not done what they should
have done, they come off with this excuse, that
they would have done it. Men may thus be de
ceived, but God cannot. He likewise suggests that
Jacob had some b .d design in stealing away thus,
(v. 26.) that he took his wives away as captives.
Note, Those that mean ill themselves, are most
apt to put the wTst construction upon what others
do innocently. The insinuating and the aggravat
ing of faults' are the art'-fices of a designing malice,
and those must be represented (though never so
unjustly) as intending ill, against whom ill is in
tended. Upon the whole matter, (1.) He boasts of
his own power, (v. 29. ) It is in the power of my hand
to do you hurt: lie supposes that he had both right
on his side, a good action (as we say) against Jacob,
and strength on his side, either to avenge the
wrong, or recover the right. Note, Bad people
commonly value themselves much upon their power
to do hurt, whereas a power to do good is much
more valuable. Those that will do nothing to
make themselves amiable, love to be thought for
midable. And yet, (2.) He owns himself under the
check and restraint of God's power; and though it
redounded much to the credit and comfort of Ja

cob, he cannot avoid telling him the caution God
had given him the night before, in a dream, Speak
not to Jacob, good or bad. Note, As God has all
wicked instruments in a chain, so when he pleases,
he can make them sensible of it, and force them to
own it to his praise, as Protector of the good; as
Balaam did. Or, we may look upon this as an in
stance of some conscientious regard felt by Laban
for God's express prohibitions. As bad as he was,
he durst not injure one whom he saw to be the par
ticular care of Heaven. Note, A great deal of
mischief would be prevented, if men would but
attend to the caveats which their own consciences
give them in slumberings upon the bed, and regard
to the> voice of God in them.
2. He accuses him as a thief, v. 30. Rather than
own that he had given him any colour of provoca
tion to depart, he is willing to impute it to a foolish
fondness for his father's house, which made him
that he would needs be gone; but then (says he)
wherefore hast thou stolen my gods? Foolish man !
to call those his gods, that could be stolen ! Could
he expect protection from them that could neither
resist, nor discover, their invaders? Happy are
they who have the Lord for their God, for they
have a God that they cannot be robbed of. Enemies
may steal our goods, but not our God. Here Laban
lays to Jacob's charge things that he knew not, the
common distress of oppressed innocency.
II. Jacob's apology for himself. Those that com
mit their cause to God, yet are not forbidden, to
plead it themselves with meekness and fear. 1. As
to the charge of stealing away his own wives, he
clears himself by giving the .true reason why he
went away unknown to Laban, v. 31. He feared
lest Laban would by force take away his daughters,
and so oblige him, by the bond of affection to his
wives, to continue in his service. Note, Those that
are unjust in the least, it may be suspected, will be
unjust also in much, Luke 16. 10. If Laban de
ceived Jacob in his wages, it is likely he will make
no conscience of robbing him of his wives, and
putting those asunder whom God had joined to
gether. What may not be feared from men that
have no principle of honesty? 2. As to the charge
of stealing Laban's gods, he pleads not guilty, v. 32.
He not only did not take them himself, (he was not
so fond of them,) but he did not know that they
were taken. Yet perhaps he spake too hastily and
inconsiderately, when he said, "Whoever has
taken them, let him not live;" upon this he might
reflect with some bitterness, when, not long after,
Rachel, who had taken them, died suddenly in
travail. How just soever we think ourselves to be,
it is best to forbear imprecations, lest they fall hea
vier than we imagine.
III. The diligent search Laban made for his gods,
(v. 33, 34, 35.) partly out of hatred to Jacob,
whom he would gladly have an occasion to quarrel
with, partly out of love to his idols, which he was
loath to part with. We do not find that he search
ed Jacob s flocks for stolen cattle; but he searched
his furniture for stolen gods. He was of Micah's
mind, Ye have taken away my gods, and what have
I more? Judg. 18. 24. Were the worshippers of
false gods so set upon their idols; did they thus walk
in the name of their gods? And shall not we be as
Solicitous in our inquiries after the true God?
When he is justly departed from us, how carefully
should we ask, Where is God my Maker? O that J
knew where I might find him! Job. 23. 3. Laban,
after all his searches, missed of finding his gods,
and was baffled in his inquiry with a sham; but our
God will not only be found of those that seek him,
but they shall find him their bountiful Rewarder.
36. And Jacob was wroth, and chode

GENESIS, XXXI.

167

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 thy
household-stuff? Set it here before my
brethren, and thy brethren, that they may
judge betwixt us both. 38. This twenty
years have I been with thee ; thy ewes and
thy she-goats have not cast their young,
and the rams of the flock have 1 not eaten.
39. That which was torn of beasts I brought
not unto thee, I bare the loss of it ; of my
hand didst thou require it, whether 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 hast
changed my wages ten times. 42. Except
the God of my father, the God of Abraham,
and the Fear of Tsaac had been with me,
surely thou hadst sent me away now empty.
God hath seen my affliction aid the, labour
of my hands, and rebuked thee yesternight.
See in these verses,
1. The power of provocation. Jacob's natural
temper was mild and calm, and grace had improv
ed it, he was a smooth man, and a plain man; and
yet Laban's unreasonable carriage toward him put
him into a heat that transported him into some ve
hemence, v. 36, 37. His chiding with Laban,
though it may admit of some excuse, was, not justi
fiable, nor is it written for our imitation. Griev
ous words stir up anger, and commonly do but make
bad worse. It is a very great affront to one that
bears an honest mind, to be charged with .dishones
ty, and yet even that we must learn to bear with
patience, committing our-cause to God.
2. The comfort of a good conscience. This was
Jacob's rejoicing, that when Laban accused him,
his own conscience acquitted him, and witnessed
for him that he had been in all things willing, and
careful to live honestly, Heb. 13. 18. Note, Those
that in any employment have dealt faithfully, if
they cannot obtain the credit of it with men, yet
shall have the comfort of it in their own bosoms.
' 3. The character of a good servant, and particu
larly of a faithful shepherd. Jacob had approved
himself such a one, v. 38. . 40 (1.) He was very
careful, so that, through his oversight or neglect, the
ewe's did not cast their young. His piety also pro
cured a blessing upon his master's effects that were
under his hands. Note, Servants should take no
less care of what they are intrusted with for their
masters, than if they were entitled to it as their
own. (2. ) He was very honest, and took none of
that for his own eating, which was not allowed him.
He contented himself with mean fare, and coveted
not to feast upon the rams of the flock. Note,
Servants must not be dainty in their food, nor covet
what is forbidden them, but in that, and other in
stances, show all good fidelity. (3.) He was very
laborious, v. 40. He stuck to his business, all
weathers; and bore both heat and cold with invin
cible patience. , Note, Men of business, that intend
to make something of it, must resolve to endure

hardness. Jacob is here an example to ministers;
they also are shepherds, cf whom it is required
that they be true to their trust, and wil.ing to take
pains. 1. The character of a hard master. Laban had
been such a one to Jacob. Those are bad masters,
(1.) Who exact from their servants that which is
unjust, by obliging them to make good that which
is not damaged by any default of their's. This
Laban did, v. 39. Nay, if there has been a neglect,
yet it is unjust to punish above the proportion of the
fault. That may be an inconsiderable damage to
the. master, which would go near to ruin a poor
servant. (2.) Those also; are bad masters, who
deny to their servants that which is just and equal.
This Laban did, v. 41. It was unreasonable for
him to make Jacob serve for his daughters, when he
had in reversion so great an estate secured to him
by the promise of God himself; as it was a' so to
give him his daughters without portions, when it
was in the power of his hands to do well for them.
Thus he robbed the poor because he was poor, as
he did also by changing his wages.
5. The care of Providence for the protection of
injured innocence, v. 42. God took cognizance of
the wrong done to Jacob, and repaid him whom
Laban would otherwise have sent empty away, and
rebuked Laban who otherwise would have swal
lowed him up. Note, God is the Patron of the op
pressed; and those who are wronged and yet not
ruined, cast down and yet not destroyed, must ac
knowledge him in their preservation,, and give him
the glory of it. Observe, (1.) Jacob spc.ksof God,
as the God of his father, intimating that bethought
himself unworthy to be thus regarded, but was be
loved for the father's sake. (2.) He calls him the
God of Abraham, arid the Fear of Isaac: for Abra
ham was dead, and gone to that world where per
fect love casts oiit fear; but Isaac was yet alive,
sanctifying the Lord in his heart, as his Fear and
his Dread. .
¦43. And Laban answered and said unto
Jacob, These-, daughters are my daughters,
and these children are my children, and
these cattle are my cattle, and all that thou
seest, is mine : and what can I do this day
unto these my daughters,. or unto their chil
dren which they have born ? 44. Now
therefore come thou, let us make a cove
nant, 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-sahadutha :
but Jacob called it Galeed. 48. And La
ban said, This heap is a witness between
me and thee this dav. Therefore was the
name of it called Galeed : 49. And Miz-
pah ; 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 other wives
beside my daughters, no man is with us ; .
see, 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

168

GENESIS, XXXU.

be witness, and this pillar be witness, that I
will not pass over this heap to thee, and that
thou shalt not pass over this heap and this
pillar unto me, for harm. 53. The God of
Abraham, and the God of Nahor, the God
of their father, j udge betwixt us. And Jacob
sware by the Fear of his father Isaac. 54.
Then Jacob offered sacrifice, upon the
mount, and called his brethren to eat bread :
and they did eat bread, and tarried 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.
We have here the compromising of the matter
between Laban and Jacob. Laban had nothing to
say in reply to Jacob's remonstrance: he could nei
ther justify himself nor condemn Jacob, but was
convicted by his own conscience of the wrong he
had done him ; and therefore desires to het.r no
more of that matter. He is not willing to own him-
se f in a fault, nor to ask Jacob forgiveness, and
make him satisfaction as he ought to have done.
But, I. He turns it off with a profession of kindness
for Jacob's wives and children, (v. 43.) These
daughters are my daughters. When he cannot
excuse what he has done, he does in effect, own
what he should have done: he should have treated
t hem as his own, but he had counted them stran
gers, v. 15. Note, It is common for those who are
without natural affection, to pretend much to it,
when it will serve a turn. Or, perhaps Laban said
this in a vain-glorious way, as one that loved to talk
big, and use great sweling words of vanity; "All
that thou seest, is mine." It was not so, it was all
Jacob's, and he paid dear for it; yet Jacob let him
have his saying, perceiving him coming into a bet
ter humour. Note, Property lies near the hearts
of worldly people. They love to boast of it, " This
is mine, and the other is mine," as Nabal, 1. Sam.
25, 11, my bread and my water.
II. He proposes a covenant of friendship between
them, which Jacob readily agrees to, without in
sisting upon Laban's submission, much less his res
titution. - Note,- When quarrels happen, we should
be willing to be friends again upon any terms: peace
and1 love are such valuable jewels, that we can
scarcely buy them too dear. Better sit down losers
than go on in strife. Now observe here,
1. The substance of this covenant; Jacob left it
whollv to Laban to settle it. The tenor of it was,
(1.) That Jacob should be a good husband to his
wives, that he should not afflict them, nor marry
other, wives beside them, v. 50. Jacob had never
given him any cause to suspect that he would be
any other than a kind husband; yet, as if he had,
he was willing to come under this engagement.
Though Laban had afflicted them himself, yet he
will bind Jacob, that he shall not afflict them. Note,
Those that are injurious themselves, are com
monly most jealous of others: and those that do not
do their own duty, are most peremptory in demand
ing duty from others. (2.) That he should never
be a bad neighbour to Laban, v. 52. It was agreed
that no act of hostility should ever pass between
them, that Jacob should forgive and forget all the
wrongs he had received, and not remember them
against Laban or his family in after times. Note,
We may have a strong perception of an injury,
which yet we may not revenge.
2. The ceremony of this covenant; it was made
and ratified with great solemnity, according to the

usages of those times. (1.] A pillar was erected,
(v. 45. ) and a heap of stones raised, (v. 46. ) to per
petuate the memory of the thing; the way of re
cording agreements, by writing, being then either
not known, or not used. (2.) A sacrifice was of
fered, (v. 54.) a sacrifice ot peace-offerings. Note,
Our peace with God is that which puts true com
fort into our peace with our friends. If parties
contend, the reconciliation of both to Him will fa
cilitate their reconciliation one to another. (3.)
They did eat bread together, (v. 46.) jointly par
taking of the feast upon the sacrifice, v. 54. This
was in token of a hearty reconciliation. Covenants
of friendship were anciently ratified by the parties
eating and drinking together. It was in the nature
of a love-feast. (4. ) They solemnly appealed to
God concerning their sincerity herein; [1.] Asa
Witness, (v. 49.) The Lord watch between me ana
thee, that is, "The Lord take cognizance of every
thing that shall be done on either side, in violation
of this league. When we are out of one another's
sight, let this be a restraint upon us, that wherever
we are, we are under God's eye." This appeal is
convertible into a prayer. Friends at a distance
from each other may take the comfort of this, that
when they cannot know or succour one another,
God watches between them, and has his eye on
them both. [2.] As a Judge, v. 53. The God of
Abraham, from whom Jacob was descended, and
the God of Nahor, from whom Laban was descend
ed, the God of their father, the common ancestor,
from whom they were both descended, judge be
twixt us. God's relation to them is thus expressed,
to intimate that they worshipped one and the same
God, upon which consideration there ought to be no
enmity betwixt them. Note, Those that have one
God, should have one heart: those that agree in re
ligion, should strive to agree in every thing else.
God is judge between contending parties, and he
will judge righteously; whoever does wrong, it is at
his peril. (5. ) They gave a new name to the place,
v. 47, 48. Laban called it in Syriac, and Jacob in
Hebrew, the heap of witness. And v. 49, it was
called Mizpah, A watch-tower. Posterity being
included in the league, care was taken that thusthe
memory of it should be preserved. These names
are applicable to the seals of the gospel-covenant,
which are witnesses to us, if we be faithful, but wit
nesses against us, if we be false. The name Jacob
gave this heap, stuck by it, Galeed, not the name
Laban gave it. In all this rencounter, Laban was
noisy and full of words, affecting to say much; Ja
cob was silent, and said little; when Laban appeal
ed to God under many titles, Jacob only sware by
the Fear of his father Isaac, that is, the God whom
his father Isaac feared, who had never served other
gods, as Abraham and Nahor had done. Two
words of Jacob's were more memorable than all
Laban's speeches and vain repetitions. For the
words of wise men are heard in quiet, more than the
cry of him that ruleth among fools, Eccl. 9. 17.
Lastly, After all this angry parley, they part
friends, v. 55, Laban very affectionately kissed his
sons and his daughters, and blessed them; and then
went back in peace. Note, God is often better to
us than our fears, and strangely over-rules the
spirits of men in our favour, beyond what we could
have expected; for it is not in vain to trust in
him.
CHAP. XXXII.
We have here Jacob still upon his journey towards Canaan.
Never did so many memorable things occur in any
march, as in this of Jacob's little family. By the way he
meets, I. With good tidings from his God, v. I, 2. II.
With bad tidings from his brother, to whom he sent a
message to notify his return, v. 2 . . 6. In his distress,
1. He divides his company, v. 7, 8. 2. He makes his

GENESIS, XXXII.

169

prayer to God, v. 9 . . 12. He sends a present to his
brother, v. 13 . . 23. 4. He wrestles with the angel, v.
24.. 32.
1. A ND Jacob went on his way, and the
-l\. angels of God met him. 2. And when
Tacob saw them, he said, This is God's
host : and he called the name of that place
Mahanaim. Jacob is here got clear of Laban, and pursuing his
journey homeward, toward Canaan: when God has
helped us through difficulties, we should go on our
way heaven- ward with so much the more cheerful
ness and resolution.
Now,
1. Here is Jacob's convoy in his journey, v. 1,
The angels of God met him, in a visible appearance,
whether in a vision by day, or in a dream by night,
as when he saw them upon the ladder, (ch. 28. 12.)
is uncertain. Note, Those that keep in a good
way, have always a good guard; angels themselves
are ministering spirits for their safety, Heb. 1. 14.
Where Jacob pitched his tents, they pitched their's
about him, Ps. 34, 7. They met him, to bid him
welcome to Canaan again; a more honourable re
ception this was, than ever any prince had, that
was met by the magistrates of a city in their forma
lities. They met him, to congratulate him on his
arrival, and particularly on his escape from Laban;
for they have pleasure in the prosperity of God's
servants. They had invisibly attended him all
along, but now they appeared to him, because he
had greater dangers before him than those he had
hitherto encountered. Note, When God designs his
people for extraordinary trials, he prepares them
by extraordinary comforts. We should think it had
Seen more seasonable for these angels to have ap
peared to him amidst the perplexity and agitation
occasioned first by Laban, and afterward by Esau,
than in this calm and quiet interval, when he saw
not himself in any imminent peril; but God will
have us, when we are in peace, to provide for trou
ble, and when trouble comes, to live upon former
observations and experiences; for we walk by faith,
not by sight. God's people, at death, are returning
to Canaan, to their father's house; and then the an
gels of God will meet them, to congratulate them
on the happy finishing of their servitude, and to car
ry them to their rest.
2. The comfortable notice he took of this convoy,
v. 2, This is God's host, and therefore, (1.) It is a
powerful host; very great is he that is thus attend
ed, and very safe that is thus guarded. (2.) God
must have the praise of this protection: "This I
may thank God for, for it is his host." A good man
may with an eye of faith, see the same that Jacob
saw with his bodily eyes, by believing that promise,
(Ps. 91. 11.) He shall give his angels charge over
thee. What need have we to dispute whether
every particular saint has a guardian angel, when
we are sure he has a guard of angels about him?
To preserve the. remembrance of this favour, Ja
cob gave a name to the place from it, Mahanaim,
two hosts, or two camps. That is,' say some of the
Rabbins, one host of the guardian angels qf Meso
potamia, who conducted Jacob thence, and deliver
ed him safe to the other host of the angels of Ca
naan, who met him upon the borders where he now
was. Rather, they appeared to him in two hosts,
one on either side, or one in front, and the other in
rear, to protect him from Laban behind, and Esau
before, that they might be a complete guard. Thus
he is compassed with God's favour. Perhaps, in
allusion to this, the church is called Mahanaim,
two armies, Cant 6. 13. Here was Jacob's family,
which was one army, representing the church mi-
Vol. I.— Y

litant and itinerant on earth; and. the angels an
other army, representing the church triumphant,
and at rest in heaven.
3. And Jacob sent messengers before
him to Esau his, brother unto the land of
Seir, the country of Edom. 4. And he
commanded them, saying, Thus shall ye
speak unto my lord Esau ; Thy servant Ja
cob saith thus, I have sojourned with La
ban, and stayed there until now : 5. And 1
have oxen, and asses, flocks, and men-ser
vants, and women servants: and I have
sent to tell my lord, that I may find grace
in thy sight. 6. And the messengers re
turned to Jacob, saying, We came to thy
brother Esau, and also he cometh to meet
thee, and four hundred men with him. 7.
Then Jacob was greatly afraid and distress
ed : and he divided the people that was with
him, and the flocks, and herds, and the ca
mels, into two bands ; 8. And said, If
Esau come to the one company, and smite
it, then the other company which is left
sball escape.
Now that Jacob was re-entering Canaan, God,
by the vision of angels, reminded him of the friends
he had when he left it, and thence he takes occa
sion to remind himself of the enemies he had, parti
cularly Esau. It is probable that Rebekah had
sent him word of Esau s settlement in Seir, and of
the continuance of his enmity to him. What shall
Eoor Jacob do? He longs to see his father, and yet
e dreads to see his brother. He rejoices to see
Canaan again, and yet cannot but rejoice with trem
bling because of Esau.
I. He sends a very kind and humble message to
Esau. It does not appear that his way lay through
Esau's country, or that he needed to ask his leave
for a passage; but his way lay near it, and he would
not go by him without paying him the respect due
to a brother, a twin-brother, an only brother, an
elder brother, a brother offended. Note, 1. Though.
pur relations fail in their duty to us, yet we must
make conscience of doing our duty to them. 2. It
is a piece of friendship and brotherly love, to ac
quaint our friends with our state, and inquire into
their's. Acts of civility may help to slay enmities.
Jacob's message to him is very obliging, v. 4, 5.
(1.) He calls Esau his (ord, himself his servant, to
intimate that he did not insist upon the prerogatives
of the birth-right and blessing he had obtained for
himself, but left it to God to fulfil his own purpose
in his seed. Note, Yielding pacifies great offences,
Eccl. 10. 4. We must not refuse to speak in a re
spectful and submissive manner, to those that are
ever so unjustly exasperated against us. (2. ) He
gives him a short account of himself; that he was
not a fugitive and a vagabond, but, thoughlong ab
sent, had had a certain dwelling-place, with his own
relations, I have sojourned with Laban, and stayed
there till now; and that he was not a beggar, nor
did he come home as the prodigal son, destitute of
necessaries, and likely to be a charge to his rela
tions; No, I have oxen and asses. This, he knew,
would ^if any thing) -recommend him to Esau's
food opinion. And, (3.) He courts his favour; I
ave sent, that I might find grace in thy sight.
Note, It is no disparagement to those that have the
better, cause, to become petitioners for reconcilia
tion, and to sue for peace as well as right.

170

GENESIS, XXXII.

, II. He receives a Very formidable account of
Esau's warlike preparations against him, (v. 6.)
pot a word, but a blow; a very coarse return to his
kind message, and a sorry welcome home to a poor
brother; He comes to meet thee, and four hundred
men with him. He is now weary of waiting for the
days of mourning for his gopd father, and even be
fore they come, he resolves to slay his brother. 1.
He remembers the old quarrel, and will now be
avenged on him for the birth-right and blessing,
and if possible, defeat Jacob's expectations from
both. Note, Malice harboured, will last long, and
find an occasion to break out with violence a great
while after the provocations given. Angry men
have good memories. 2. He envies Jacob what lit
tle estate he had, and though he himself was now
possessed of a much better, yet nothing will serve
him but to feed his eyes upon Jacob's ruin, and fill his
fields with Jacob's spoils. Perhaps the account Ja
cob sent him of his wealth, did but provoke him the
more. 3. He concludes it easy to destroy him,
now that he was upon the road, a poor weary tra
veller, unfixed, and (as he thinks) unguarded.
They that have the serpent's poison, have com
monly the serpent's policy, to take the first and
fairest opportunity that offers itself for revenge. 4.
He resolves to do it suddenly, and before Jacob was
come to his father, lest he should interpose and
mediate between them. Esau was one of those that
hated peace; when Jacob speaks, speaks peaceably,
he is for war, Ps. 120. 6, 7. Out he marches,
spurred on with rage, and intent on blood and mur
ders'; four hundred men he had with him, proba
bly, such as used to hunt with him, armed, no
doubt, rough and cruel like their leader, ready to
execute the word of command though ever so bar
barous, and now breathing nothing but threaten-
ings and slaughter. The tenth part of these were
'enough to cut off poor Jacob, and his guiltless help
less family, root and branch. No marvel therefore
that it follows, (v. 7.) Then Jacob was greatly afraid
and distressed, perhaps the more so, having scarce
ly recovered the fright Laban had put him in.
Note, Many are the troubles of the righteous in this
world, and sometimes the end of one is the begin
ning of another. The clouds return after the rain.
Jacob, though a man of great faith, yet was now
'greatly afraid. Note,' A lively apprehension of
danger, and a quickening fear arising from it, may
Very well consist with a humble confidence in God's
power, and pron)iSe. Christ himself, in his agony,
was sore amazed.
III. He puts himself into the best posture of de
fence that his present circumstances will admit of.
It was absurd to think of making resistance, all his
contrivance is to make an escape, v. 7, 8. He thinks
it prudent not to venture all in one bottom, and
therefore divides what he had into two companies,
that if one were smitten, the other might escape.
Like a tender and careful master of a family, he is
more solicitous for their safety than for his own. He
divided his company, not as Abraham, (ch. 14. 15.)
for fight, but for flight.
9. And Jacob said, O God of my father
Abraham, and God of my father Isaac,
the Lord which saidst unto me, Return
unto thy country, and to thy kindred,
and I will deal well with thee: 10. I am
not worthy of the least of all the mer
cies, and of all the truth, which thou hast
showed 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 tho
hand of Esau : for 1 fear Him, lest he will
come and smite me, and the mother with the
children. 1 2. And thou saidst, I will surely
do thee good, and make thy seed as the sand
of the sea, which cannot be numbered foi
multitude. Our rule is to call upon God in the time of trouble;
we have here an example to that rule, and the suc
cess encourages us to follow that example. It was
now a time of Jacob's trouble, but he shall be saved
out of it; and here we have him praying for that
salvation, Jer. 30. 7. In his distress he sought the
Lord, and he heard him. Note, Times of fear
should be times of prayer; whatever frightens us
should drive us to our knees, to pur God. Jacob had
lately seen his guard of angels, but in this distress
he applied himself to God, not to them; he knew
they were his fellow-servants, (Rev. 22. 9. ) nor did
he consult Laban's Teraphim; it was enough for
him that he had a God to go to. To him he ad
dresses himself with all possible solemnity, so, run
ning for safety into the name of the Lord, as a
strong tower, Prov. 18. 10. ,This prayer is the
more remarkable, because it won him the honour
of being an Israel, a prince with God, and the fa
ther of the praying remnant, who are hence called
(he seed of Jacob, to whom he. never said, Seek ye
me in vain. Now it is worth while to inquire ..what
there was extraordinary in this prayer, that it
should gain the petitioner all this honour.
I. The request itself is one, and very express,
(v. 11.) Deliver me from the hand of my brother.
Though there was no human probability on his side,
yet he believed the power of God could rescue him
as a lamb out of the bloody jaws of the lion. Note, 1.
We have leave to be particular in our addresses to
God, to mention the particular straits and difficul
ties we are in; for the God with whom we have to
do, is one we may be free with; we have liberty of
speech (vttppitria.) at the throne of grace. 2. When
our brethren aim to be our destroyers, it is our com
fort that we have a Father to whom we may apply
ourselves as our Deliverer.
II. The pleas are many, and very powerful; ne
ver was cause better ordered, Job 23. 4. He offers
up his request with great faith, fervency, and hu
mility. How earnestly does he beg! (v. 11.) Deli
ver me, I pray thee. His fear made him importu
nate. With what holy logic does he argue! With
what divine eloquence does he plead! Here is a no
ble copy to write after.
1. He addresses himself to God as the God of his
fathers, v. 9. Such was the humble self-denying
sense he had of his own unworthiness, that he did
not call God his own God, but a God in covenant
with his ancestors, O God of my father Abraham,
and God of my father Isaac; and this he could the
better plead, because the covenant, by divine desig
nation, was entailed upon him. Note, God's cove
nant with our fathers may be a comfort to us when
we are in distress. It has often been so to the Lord's
people, Ps. 22. 4, 5. Being born in God's house,
we are taken under his special protection.
2. He produces his warrant, Thou saidst unto me,
Return unto thy country. He did not rashly leave
his place with Laban, nor undertake this journey,
out of a fickle humour, or a foolish fondness for his
native country, but, in obedience to God's com
mand. Note, (1.) We may be in the way of our
duty, and yet we may meet with trouble and dis
tress in that way. As prosperity will not prove us
in the right, so cross events will not prpve us in the
wrong; we may be going whither God calls us, and
yet may think our way hedged up with thorns. (2.)

GENESIS, XXXII.

171

We may comfortably trust God with our safety,
While we carefully keep to our duty. If God be our
Guide, he will be our Guard.
3. He humbly acknowledges his own unworthiness
to receive any favour from .God, (i>. 10.) I am not
worthy; it is an unusual plea. Some would think
he should have pleaded that what was now in dan
ger, was his own, against all the world, and that he
had earned it dear enough; no, he pleads, Lord, I
am not worthy of it. Note, Self-denial and self-
abasement will become us in all our addresses to the
throne of grace. Christ never commended any of
his petitioners so much as him who said, Lord lam
not worthy, (Matt 8. 8. ) and her who said, Truth,
Lord, yet the dogs eat of the crumbs which fall from
their master's table, Matt 15. 27. Now observe
here, (1.) How magnificently and honourably he
speaks of the mercies of God to him. We have
here, mercies, in the plural number, an inexhausti
ble spring, and innumerable streams; mercies and
truth, that is, past mercies given according to the
promise, and further mercies secured by the pro
mise. Note, What is laid up in God's truth, as
well as what is laid out in God's mercies, is the
matter both of the comforts, and the praises, of ac
tive believers. Nay, observe, it is all the mercies,
and all the truth; the manner of expression is copi
ous, and intimates that his heart was full of God's
goodness. (2. ) How meanly and humbly he speaks
of himself, disclaiming all thought of his own merit,
" / am not worthy of the least of all thy mercies,
much less am I worthy of so great a favour as this I
am now suing for. " Jacob was a considerable man,
and, upon many accounts, very deserving, and, in
treating with Laban, had justly insisted on his me
rits, but not before God. lam less than all thy mer
cies; so the word is. Note, The best and greatest
of men are utterly unworthy of the least favour from
God, and must be ready to own it upon all occa
sions. It was the excellent Mr. Herbert's motto,
Less than the least of all God's mercies. Those are
the best prepared for the greatest mercies, that see
themselves unworthy of the least
4. He thankfully owns God's goodness to him in
his banishment, and how much it had out done his
expectations. " With my staff I passed over this
Jordan, poor and desolate like a forlorn and despis
ed pilgrim;" he had no guides, no companions, no
attendants, no conveniences for travel, but his staff
only, nothing else to stay himself upon; " and now
lam become two bands, now I am surrounded with
a numerous and comfortable retinue of children and
servants:" though it was his distress that had now
obliged him to divide his family into two bands, yet
he makes use of that for the magnifying of the mer
cy of his increase. Note, (1.) The increase of our
families is then comfortable indeed to us, when we
see God's mercies, and his truth, in it (2.) Those
whose latter end greatly increases, ought, with humi
lity and thankfulness, to remember how small their
beginning was. Jacob pleads, "Lord, thou didst keep
me when I went out only with my staff, and had
but one life to lose; wilt not thou keep me now that
so many are embarked with me?"
5. He urges the extremity of the peril he was in,
Lord, deliver me from Esau, for I fear him, v. 11.
The peopleof God have not been shy of telling God
their fears; for they know he takes -cognizance of
them, and considers them. The fear that quickens
prayer, is itself pleadable. It was not a robber, but
a murderer, that he was afraid of; nor was it his.
own life only that lay at stake, but the mother's and
the children's, that had left' their native soil to go
along with him. Note, Natural affection may fur
nish us with allowable acceptable pleas in prayer.
6. He insists especially upon the promise God had
mide him, (v, 9.) Thou saidst, I will deal well with

thee, and again in the close, (v. 12.) Thou saidst, I
will surely do thee good. Note, (1.) The best we
can say to God in prayer, is, what he has said to us.
God's promises, as they are the surest guide of our
desires in prayer, and furnish us with the best peti
tions, so they are the firmest ground of our hopes,
and furnish us with the best pleas. "Lord, thou
saidst thus and thus; and wilt thou not be as good as
thy word, the word upon which thou hast caused
me to hope? ' Ps. 119.49. (2.) The most general
promises are applicable to particular cases. ' ' Thou
saidst, / will do thee good; Lord^ do me good in this
matter." He pleads also a particular promise, that
of multiplying his seed. "Lord what will become
of that promise, if they be all cut off?" Note, [1.]
There are promises to the families of good people,
which are improvable in prayer for family mercies,
ordinary and extraordinary, ch. 17. 7. Ps. 112. 2.—
102. 28. [2.] The world's threatenings should drive
us to God's promises.
13. And he lodged there that same night;
and took of that which came to his hand, a
present for Esau his brother ; 1 4. Two hun
dred she-goats and twenty he-goats, two
hundred ewes and twenty rams, 1 5. Thirty
milch camels witb their colts, forty kine, ana
ten bulls, twenty she-asses, and ten foals.
16. And he delivered them into the hands of
his servants, every drove by themselves; and
said unto his servants, Pass over before me,,
and put a space betwixt drove and drove.
1 7. And he commanded the foremost, say
ing, When Esau my brother meeteth 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 behind us. 1 9. And so commanded he
the second and the third, and all that follow
ed the droves, saying, on this manner shall
ye speak unto Esau, when ye find him, 20.
And say ye moreover, Behold, thy servant
Jacob is behind us. For he said, I will ap-
peasie him with the present that goetji be
fore me, and afterward I will see his face •
peradventure he will accept of me. 21. So
went the present over before him : and him
self lodged that night in the company. 22,
And he rose up that night, and took his two
wives, and his two women-servants, and hia
eleven sons, and passed over the ford Jab-
bok. 23. And he took them, and sent them
over the brook, and sent over that he had.
Jacob having previously made God his Friend by
a prayer, is here prudently endeavouring to make
Esau his friend by a present. He had prayed to
God to deliver him from the hand of Esau, for he
feared him; but neither did his fear sink into sucl.
a despair as disspirits for the use of means, nor
did his prayer make him presume upon God's
mercy, without the use of means. Note, When
we have prayed to God for any mercy, we
must second our prayers with our endeavours; else,
instead of trusting God we tempt him; we must so
depend upon God's providence, as to make use of

172

GENESIS, XXX11.

our own prudence. " Help thyself, and God will
help thee;" God answers our prayers by teaching
us to order our affairs with discretion. To pacify
Esau, 1. Jacob sent him a very noble present, not of
jewels or fine garments, (he had them not,) but of
cattle, to the number of 580 in all, v. 13 . . 15. Now,
(1.) It was an evidence of the great increase with
which God had blessed Jacob, that he could spare
such a number of cattle out of his stock. (2. ) It was
an evidence of his wisdom, that he would willingly
part with some, to secure the rest; some men's co-
vetousness loses them more than ever it got them,
and by grudging a little expense, they expose them
selves to great damage; skin for skin, ana all that a
man has, if he be a wise man, he will give for his life.
(3.) It was a present that he thought would be ac
ceptable to Esau, who had traded so much in hunt
ing wild beasts, that, perhaps, he was but ill fur
nished with tame cattle with which to stock his new
conquests. And we may suppose that the mixt co
lours of Jacob's cattle, ring-straked, speckled, and
spotted, would please Esau's fancy. (4.) He pro
mised himself that by this present he should gain
Esau's favour; for a gift commonly prospers, which
way soever it turns, (Prov. 17. 8.) and makes room
for a man; (Prov. 18. 16.) nay, it pacifies anger and
strong wrath, Prov. 21. 14. Note, [1.] We must
not despair of reconciling ourselves even to those
that have been most exasperated against us; we
ought not to judge men unappeasable, till we have
tried to appease them. [2.] Peace and love, though
purchased dear, will prove a good bargain to the
Eurchaser. ' Many a morose ill-natured man would
ave said, in Jacob's case, "Esau has vowed my
death without cause, and he shall never be a far
thing the better for me; I will see him far enough
before I will sendhim a present:" but Jacob forgives
and forgets.
2. He sent him a very humble message, which
he ordered his servants to deliver in the best man
ner, v. 17, 18. They must call Esau their lord, and
Jacob his servant; they must tell him the cattle they
had was a small present which Jacob had sent him,
as a specimen of his acquisitions while he was
abroad. The cattle he sent, were to be disposed of
in several droves, and the servants that attended
each drove, were to deliver the same message, that
the present might appear the more valuable, and
his submission, so often repeated, might be the more
likely to influence Esau. They must especially take
care to tell him, that Jacob was coming after, (y. 18
. . 20.) that he might not suspect he was fled
through fear. Note, A friendly confidence in men's
goodness may help to prevent the mischief designed
us by their badness; if Jacob will seem not to be
afraid of Esau, Esau, it may be hoped, will not be a
terror to Jacob.
24. And Jacob was left alone ; and there
wrestled a man with him until the breaking
of the day. 25. And when he saw that he
Erevailed not against him, he touched the
ollow of his thigh : and the hollow of Ja
cob's thigh was out of joint, as he wrestled
with him." 26. And he said, Let me go, for
the day breaketh. And he said, I will not
let thee go, except thou bless me. 27. And
he said unto him, What is thy name ? And
he said, Jacob. 28,. And he said, Thy name
shall be called no more Jacob, but Israel :
for as a prince thou hast power with God
and with men, and hast prevailed. 29. And

Jacob asked Mm, and said, Tell me, I pray
thee, thy name. And he said, Wherefore is
it that thou dost ask after my name 1 And
he blessed him there. 30. And Jacob called
the name of the place Peniel : for 1 have
seen God face to face, and my life is pre
served. 31. And as he passed over Penuel,
the sun rose upon him, and he halted upon
his thigh. 32. Therefore the children of Is
rael eat not 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.
We have here the remarkable story of Jacob's
wrestling with the angel, and prevailing, which is
referred to Hos. 12. 4. Very early in the morning,
a great while before day, Jacob had helped his
wives and his children over the river, and he de
sired to be private, and was left alone, that he
might again more fully spread his cares and fears
before God in prayer. Note, We ought to continue
instant in prayer, always to pray, and not to faint:
frequency and importunity in prayer prepare us for
mercy. While Jacob was earnest in prayer, stir
ring up himself to take hold on God, an angel takes
hold on him. Some think this was a created angel,
the angel of his presence, (Isa. 63. 9. ) one of those
that always behold the face of our Father, and at
tend on the Shechinah, or the Divine Majesty,
which probably Jacob had also in view. Others
think it was Michael our Prince, the eternal Word,
the Angel of the Covenant, who is indeed the Lord
of the angels, who often appeared in a human shape,
before he assumed the human nature for a per
petuity; whichsoever it was, we are sure God's
name wds in him, Exod. 23. 21. Observe,
I. How Jacob and this angel engaged, v. 24. It
was a single combat, hand to hand, they had neither
of them any seconds. Jacob was now full of care
and fear about the interview he expected, next day,
with his brother, and to aggravate the trial, God
himself seemed to come forth against him as an
enemy, to oppose his entrance into the land of pro
mise, and to dispute the pass with him, not suffering
him to follow his wives and children whom he had
sent before. Note, Strong believers must expect
divers temptations, and strong ones. We are told
by the prophet, (Hos. 12. 4.) how Jacob wrestled;
he wept and made supplication; prayers and tears
were his weapons. It was not only a corporal, but a
spiritual wrestling, by the vigorous actings of faith
and holy desire; and thus all the spiritual seed of
Jacob that pray, in praying, still wrestle with God.
II. What was the success of the engagement
1. Jacob kept his ground; though the struggle con
tinued long, the angel prevailed not against him, (v.
25. ) that is, this discouragement did not shake his
faith, nor silence his prayer. It was not in his
own strength that he wrestled, nor by his own
strength that he prevails, but in and by strength
derived from Heaven. That of Job illustrates this,
(Job 23. 6.) Will he plead against me with his great
power? No, (had the angel done so, Jacob had
been crushed,) but he would put strength in me;
and by that strength Jacob had power over the an
gel, Hos. 12. 4. Note, We cannot prevail with
God, but in his own strength. It is his Spirit that
intercedes in us, and helps our infirmities, Rom.
8. 26.
2. The angel put out Jacob's thigh, to show him
what he could do, and that it was God he was wrest
ling with, for no man could disjoint his thigh with a
touch. Some think that Jacob felt little or no pain

GENESIS, XXXIII.

173

from this hurt; it is probable that he did not, for he did
not so much as halt till the struggle was over, (v.
31. ) and if so, that was an evidence of a divine touch
indeed, which wounded and healed at the same time-
Jacob prevailed, and yet had his thigh put out.
Note, Wrestling believers may obtain glorious vic
tories, and yet come off with broken bones; for when
they are weak, then are they strong, weak in them
selves, but strong in Christ, 2 Cor. 12. 10. Our
honours and comforts in this world have their allays.
3. The angel, by an admirable condescension,
gently requests Jacob to let him go, (v. 26.) as God
said to Moses, (Exod. 32. 10. ) Let me alone. Could
not a mighty angel get clear of Jacob's grapples?
He could, but thus he would put an honour upon
Jacob's faith and prayer, and further try his con
stancy. The king is held in the galleries; (Cant 7.
5.) I held him, (says the spouse,) and would not let
him go, Cant. 3. 4. The reason the angel gives
why he would be gone, is, because the day breaks,
and therefore he would not any longer detau Jacob,
who had business to do, a journey to go, a family to
look after, which especially in this critical juncture,
called for his attendance. Note, Every thing is
beautiful in its season; even the business of religion,
and the comforts of communion with God, must
sometimes give way to the necessary affairs of this
life: God will have mercy, and not sacrifice.
4. Jacob persists in his holy importunity; I will
not let thee go, except thou bless me; whatever be
comes of his family and journey, he resolves to
make the best he can of this opportunity, and not to
lose the advantage of his victory: he does not mean
to wrestle all night for nothing, but humbly resolves
he will have a blessing, and rather shall all his
bones be put out of joint, than he will go away^ith-
out one. The credit of a conquest' will do hi» no
good without the comfort of a blessing. In begging
this blessing, he owns his inferiority, though he
seemed to have the upper hand in the struggle; for
the less is blessed of the better. Note, Those that
would have the blessing of Christ, must be in good
earnest, and be importunate for it, as those that re
solve to have no denial. It is the fervent prayer,
that is the effectual prayer.
5. The angel puts a perpetual mark of honour
upon him, by changing his name; (v. 27, 28.)
"Thou art a brave combatant," (says the angel,)
"a man of heroic resolution; What is thy name?
"Jacob," says he, a supplanter; so Jacob signifies;
"Well," says the angel, "be thou never so called
any more; henceforth thou shalt be celebrated, not
for craft and artful management, but for true valour;
thou shalt be called Israel, a prince with God, a
name greater than those of the great men of the
earth. He is a prince indeed, that is a prince
with God, and those are truly honourable, that are
mighty in prayer, Israels, Israelites indeed. Jacob
is here knighted in the field, as it were, and has a
title of honour given him by him that is the Foun
tain of honour, which will remain, to his praise, to
the end of time. Yet this was not all; having pow
er with God, he shall have power with men too.
Having prevailed for a blessing from Heaven, he
shall, no doubt, prevail for Esau's favour. Note,
Whatever enemies we have, if we can but make
God our Friend, we are well off; they that by faith
have power in Heaven, have thereby as much pow
er on earth as they have occasion for.
6. He dismisses him with a blessing, v. 29. Ja
cob desired to know the angel's name, that he
might according to his capacity, do him honour,
Judg. 13. 17. But that request was denied, that he
might not be too proud of his conquest, nor think he
had the angel at such an advantage as to oblige him
to what he pleased; No, " Wherefore dost thou ask
after my name'. What good will it do thee to know

that?" The discovery of that was reserved for his
death-bed, upon which he was taught to call him
Shiloh. But, instead of telling him his name, he gave
him his blessing, which was the thing he wrestled for;
he blessed him there, repeated and ratified the bless
ing formerly given him. Note, Spiritual blessings
which secure our felicity, are better and much more
desirable than fine notions which satisfy our curiosi
ty. An interest in the angel's blessing is better
than acquaintance with his name. The tree of life
is better than the tree of knowledge. Thus Jacob
carried his point; a blessing he wrestled for, and a
blessing he had; nor did ever any of his praying
seed seek in vain. See how wonderfully God con
descends to countenance and crown importunate
prayer: those that resolve, though God slay them,
yet to trust in him, will, at length; be more than
conquerors. 7. Jacob gives a new name to the place; he calls
it Pcniel, the face of God, (v. 30.) Decause there
he had seen the appearance of God, and obtained
the favour of God. Observe, The name he gives
to the place, preserves and perpetuates, not the ho
nour of his valour or victory, but only the honou.
of God's free grace. He does not say, "In this
place, I wrestled with God, and prevailed;" but,
"In this place, I saw God face to face, and my life
was preserved;" not, "It was my praise that I
came off a conqueror, but it was God's mercy that I
escaped with my life." Note, It becomes those
whom God honours, to take shame to themselves,
and to admire the condescensions of his grace to
them. Thus David did, after God had sent him a
gracious message, (2 Sam. 7. 18.) Who am I, O
Lord God?
Lastly, The memorandum Jacob carried of this
in his bones, He halted on his thigh; (v. 31.) some
think he continued to do so to his dying-day; and if
he did, he had no reason to complain; for the ho
nour and comfort he obtained by this struggle, were
abundantly sufficient to countervail the damage,
though he went limping to his grave. He had no
reason to look upon it as his reproach, thus to bear
in his body the marks of the Lord Jesus; (Gal. 6. 17. )
yet it might serve, like St. Paul's thorn in the flesh,
to keep him from being lifted up with the abun
dance of the revelations. Notice is taken of the
sun's rising upon him when he passed over Penuel;
for it is sun-rise with that soul that has communion
with God. The inspired penman mentions a tra •
ditional custom which the seed of Jacob had, in re
membrance of this, never to eat of that sinew, or
muscle in any beast by which the hip-bone is fixed
in its cup: by this observance they preserved the me
morial of this story, and gave occasion to their chil
dren to inquire concerning it; they also did honour
to the memory of Jacob. And this use we may still
make of it, to acknowledge the mercy of God, and
pur obligations to Jesus Christ, that we may now
keep up our communion with God, in faith, hope,
and love, without peril, either of life or limb.
CHAP. XXXIII.
We read in the former chapter, how Jacob had power
with God, and prevailed ; here we find what power he
had with men too, arid how his brother Esau was molli
fied, and, on a sudden, reconciled to him ; for so it is
written, Prov. 16. 7, When a man's ways please the
Lord, he maketh even his enemies to be at peace with him.
Here is, I. A verv friendly meeting between Jacob and
Esau, v. 1..4. II. Their conference at their meeting',
in which they vie with each other in civil and kind ex
pressions. Their discourse is, 1. About Jacob's family,
v.. 5.. 7. 2. About the present he had sent, v. 8. . 11. 3.
About the progress of their journey, v. 12 . . 15. III.
Jacob's settlement in Canaan, his house, gnund, and
altar, v, 16.. 20.

174

GENESIS, XXXIII.

I. A ND Jacob lifted up his eyes, and
Z*. 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 hinder-
most. 3. And he passed over before them,
and bowed himself to the ground seven
times, until he came near to his brother.
4. And Esau ran to meet him, and em
braced him, and fell on his neck, and kiss
ed him : and they wept
Here,
I. Jacob discovers Esau's approach, v. 1. Some
think that his lifting up his eyes denotes his cheer
fulness and confidence, in opposition to a dejected
countenance; having by prayer committed his case
to God, he went on his way, and his countenance
was no more sad, 1 Sam. 1. 18. Note, Those that
have cast their care upon God, may look before
them with satisfaction and composure of mind;
cheerfully expecting the issue, whatever it may be;
come what will, nothing can come amiss to him
whose heart is fixed, trusting in God. Jacob sets
himself upon his watch-tower, to see what answer
God will give to his prayers, Hab. 2. 1.
II. He puts his family into the best order he
could, to receive him, whether he should come as a
friend, or as an enemy; consulting their decency if
he come as a friend, and their safety if he come as
an enemy, v. 1, 2. Observe what a different figure
these two brothers made. Esau is attended with a
guard of 400 men, and looks big; Jacob is followed
by a cumbersome train of women and children that
arehis care, and he looks tender and solicitous for
their safety; and yet Jacob had the birth-right, and
was to have the dominion, and was every way the
better man. Note, It is no disparagement to very
great and good men, to give a personal attendance
to their families, and to their family-affairs. Jacob,
at the head of his household, set a better example
than Esau at the head of his regiment.
III. At their meeting, the expressions of kindness
were interchanged in the best manner that could be
between them.
1. Jacob bowed to Esau, v. 3. Though he feared
Esau as an enemy, yet he did obeisance to him as
an elder brother; knowing and remembering per
haps that when Abel was preferred in God's ac
ceptance before his elder brother Cain, yet God
undertook for him to Cain that he should not be
wanting in the duty and respect owing by a younger
brother, Unto thee shall be his desire, and thou shalt
rule over him, ch. 4. 7. Note, (1.) The way to re
cover peace where it has been broken, is, to do our
duty, and pay our respects, upon all occasions, as if
it had never been broken. It is the" remembering
and repeating of matters, that separates friends,
and perpetuates the separation. (2.) A humble
submissive carriage goes a great way toward the
turning away of wrath. Many preserve them
selves by humbling themselves; the bullet flies over
him that stoops.
2. Esau embraced Jacob, (v. 4.) He ran to meet
him, not in passion, but in love; and as one heartily
reconciled to him, he received him with all the en
dearments imaginable, embraced him, fell on his
neck, and kissed him. Some think that when Esau
came out to meet Jacob, it was with no bad design,
out that he brought his 400 men, only for state, that

he might pay so much the greater respect to his re
turning brother. It is certain that Jacob understood
the report of his messengers otherwise, ch. 32. 5, 6.
Jacob was a man of prudence and fortitude, and we
cannot suppose him to admit of a groundless fear,.to
such a degree as he did this, nor that the Spirit of
God would stir him up.to pray such a prayer as he
did, for deliverance from a mere imaginary danger;
and if there was not some wonderful change
wrought upon the spirit of Esau at this time, I see
not how wrestling Jacob could be said to obtain such
Sower with men, as to denominate him a prince. ;
Tote, (1.) God has the hearts of all men in his
hands, and can turn them when and how he pleases; ^
by a secret, silent, but resistless power. He can, '
of a sudden, convert enemies into friends, as he did
two Sauls, one by restraining grace, (1 Sam. 26. 21;
25.) the other by renewing grace, Acts 9. 21, 22..
(2. ) It is not in vain to trust in God, and to call upon
him in the day of trouble; they that do so, often find
the issue much better than they expected.
3. They both wept Jacob wept for joy, tp be
thus kindly received by his brother whom he had
feared; and Esau perhaps wept for grief and shame,
to think of the bad design he had conceived against
his brother, which he found himself strangely and
unaccountably prevented from the execution cf.
5. 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 bow
ed 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. 1 0. 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. 11. Take, I pray thee,
my blessing that is brought to thee; be
cause God hath dealt graciously with me,
and because I have enough. And he urged
him, and he took it. 12. And he said, Let
us take our journey, and let us go, and I
will go before thee. 13. And he said unto
him, My lord knoweththat the children are
tender, and the flocks and herds with young
are with me ; and if men should over-drive
them one day, all the flock will die. 14.
Let my lord, I pray thee, pass over before
his servant : and I will lead on softly, ac
cording as the cattle that goeth before me
and the children, be able to endure ; until
I come unto my lord unto Seir. 15. And
Esau said, Let me now leave with thee
some of the folk that are with me. And he

W'

GENESIS, XXXIII.

n$

said, What needeth it? Let me find grace
in the sight of my lord.
We have here the discourse between the two
brothers at their meeting, which is very free and
friendly, without the least intimation of the old
quarrel. It was the best way to say nothing of it.
They converse,
I. About Jacob's retinue, v. 5. .7. Eleven or
twelve little ones followed- Jacob close, the eldest
of them not fourteen years old; Who are these? says
Esau. Jacob had sent him an account of the in
crease of his estate, (ch. 32. 5.) but made no men
tion of his children; perhaps, because he would not
expose them to his rage, if he should meet him as
an enemy, or would please him with the unexpected
sight, if he should meet him as a friend: Esau
therefore had reason to ask, Who are those with
thee? To which common question Jacob returns a
serious answer; such as became his character,
They are the children which God hath graciously
given thy servant. It had been a sufficient answer
to the question, and fit enough to be given to pro
fane Esau, if he had only said, '-'They are my
children;" but then Jacob had not spoken like him
self, like a man whose eyes were ever toward the
Lord. Note, It ' becomes us, not only to do com
mon actions, but to speak of them, after a godly
sort, 3 John 6. Jacob speaks of his children, 1. As
God's gifts; they are a heritage of the Lord, Ps.
127. 3.— 113. 9.— 107. 41. 2. As choice gifts; he
hath graciously given them. Though they were
many, and now much his care, and as yet but slen
derly provided for, yet he accounts them great
blessings; his wives and children hereupon come up
in order, and pay their duty to Esau, as he had
done before them; (v. 6, 7.) for it becomes the fa
mily to show respect to those whom the master of
the family shows respect to.
II. About the present he had sent him.
1. Esau modestly refused it, because he had
enough, and did not need it, v. 9. Note, Those
who wish to be considered men of honour, will not
seem to be mercenary in their friendship: whatever
influence Jacob's present had upon Esau to pacify
him, he would not have it thought that it had any,
and therefore he refused it His reason is, I have
enough, I have much; so the word is; so much, that
he was not willing to take any thing that was his
brother's. Note, (1.) Many that come short of
spiritual blessings, and are out of covenant, yet have
much of this world's wealth. Esau had what was
promised him, the fatness of the earth, and a live
lihood by his sword. (2.) It is a good thing for
those that have much, to know that they have
enough, though they have not so much as some
others have. Even Esau can say, i" have enough.
(3.) Those that are content with what they have,
must show it by not coveting what others have.
Esau bids Jacob keep what he had to himself, sup
posing he had more need of it; Esau, for his part,
needs it not, either to supply him, for he was rich,
or to pacify him, for he was reconciled: we should
take need, lest at any time our covetousness impose
upon the courtesy of others, and meanly take ad
vantage of their generosity.
2. Jacob affectionately urges him to accept it, and
prevails, v. 10, 11. Jacob sent it through fear,
(ch. 32. 20.) but, the fear being over, he now im
portunes his acceptance of it, for love, to show that
he desired his brother's friendship, and did not
merely dread his wrath; two things he urges, (1.)
The satisfaction he had in his brother's favour,
which he thought himself bound to make this
thankful acknowledgment of. It is a very high
compliment that he passes upon him, / have seen
thy face, as though I had seen the face of God,

that is, "I have seen thee reconciled! *> ae, and! at
peace with me, as I desire to see God reconciled."
Or, the meaning iSj that Jacob saw God's favour tr»
him in Esau's; it was a token for good to him, that
God had accepted his prayers. Note, [l.]j Crea
ture-comforts are then comforts indeed to as, when
they are granted ag answers to prayeir, and; are to
kens of our acceptance with God. [2. J It is matter
of great joy to those that are of a peaceable and;
affectionate disposition, t;o recover the friendiship of
their relations that they have been at variance:
with. (2. ) The competency he had off this world"*
goods, God has dealt graciously with me. Note,
If what we have in. this world, increase unde^ our-
hands, we must take notice of it with tiankfalness,
to the glory of God, and own that therein; he has
dealt graciopsly with us, better than we dfeseive: it
is he that gives power to get wealth, Bent 8. 18.
He adds, " And J have enough; I have all," so the
word is. Esau's enough was much, bint Iaeob's.
enough was all. Note,- A Godly man, t&otigli he
have but little in the world, yet may truly lay, " I
have all," [1.] Because he has the God of all, and
has all in him; all is your's if ye be Chri*fs» 1 Cor.
3. 22. [2.] Because he has the comfort of all; I
have all, and abound, Phil. 4, 18. He tfeat has,
much, would have more; but he that think* he has.
all, is sure he has enough. He has all in prospect;
he will have all shortly, when he comes to hieaven:
upon this principle, Jacob urged Esau, and ie took
his present. Note, It is an excellent thing when
men's religion makes them generous, free-hearted, .
and open-handed, scorning to do a thing that i* pal
try and sneaking.'
III. About the progress of their journey. In
which, 1. Esau offers himself to be his guide and com
panion, in token of sincere reconciliation, v. 1%
We never find that Jacob and Esau were so sociable
with one another, and so affectionate, as they were
now. Note, As f°r God, his work is perfect. He
made Esau, not only not an enemy, but a friend.
This. bone that had been broken, being well set,
became stronger than ever. Esau is become fond
pf Jacob's company, courts him to mount Seir: let
us never despair of any, nor distrust God, in whose
hand all hearts are. Yet Jacob saw cause modestly
to refuse this offer; (*>. 13, 14.) wherein he shows a
tender concern for his own family and jflpeks, like a
good shepherd and a good father. He must con
sider the children and flocks with young, and not
lead the one, or drive the other, tod fast This
prudence and tenderness of Jacob ought to be imi
tated by those that have the care and charge of
young people in the things of God. They must not
be over-driven, at first, by heavy tasks in religious
services, but led as they can bear, having their
work made as easy to them as possible. Christ,
the good shepherd does so, Isa. 40. 11. Now Jacob
will neither desire Esau to slacken his pace, nor
force his family to quicken their's, nor leave them,
to keep company with his brother, as many would
have done, that love any society better than those
of their own house; but he desires Esau to march
before, and promises to follow him leisurely, as he
could get forward. Note, It is an unreasonable
thing to tie others to our rate; we may come with
comfort, at last to the same journey's end, though we
do not journey together, either in the same path, or
with the same pace. There may be those, with
whom we cannot fall in, and yet with whom we
need not fall out by the way. Jacob intimates to
him, that it was his present design to come to him
to mount Seir; and we may presume he did so, after
he had settled his family and concerns elsewhere,
though that visit is not recorded. Note, When we
have happily recovered peace with our friends, we

176

GENESIS, XXXIV.

must take care to cultivate it, and not to he behind
hand with them in civilities.
2. Esau offers some of his men to be his guard and
convoy, v. 15. He saw Jacob but poorly attended,
no servants but his husbandmen and shepherds, no
pages or footmen; and therefore, thinking he was as
desirous as himself (if he could afford it) to take
state upon him, and look great, he would needs
lend him some of his retinue, to attend upon him,
that he might appear like Esau's brother; but Jacob
numbly refuses his offer, only desiring that he
would not take it amiss that he did not accept it;
What needeth it? (1.) Jacob is humble, and needs
it not for state; he desires not to make a fair show
in the flesh, by encumbering himself, with a need
less retinue. Note, It is the vanity of pomp and
grandeur, that they are attended with a great deal,
of which it may be said, What needeth it? (2. ) Ja
cob is under the divine protection, and needs it not
for safety. Note, Those are sufficiently guarded,
that have God for their Guard, and are under a
convoy of his hosts, as Jacob was. They need not
be beholden to an arm of. flesh, that have God for
their Arm every morning. Jacob adds, "Only let
me find grace in the sight of my Lord; having thy
favour, I have all I need, all I desire from thee."
If Jacob thus valued the good-will of a brother,
much more reason have we to reckon that we have
enough, if we have the good will of our God.
16. So Esau returned that day on his way
to Seir. 1 7. And Jacob journeyed to Suc-
coth, and built him an house, and made
booths for his cattle : therefore the name of
the place is called Succoth. 18. And Ja
cob came to Shalem, a city of Shechem,
which is in the land of Canaan, when he
came from Padan-aram; and pitched his
tent before the city. 19. And he bought a
parcel of a field, where he had spread his
tent, at the hand of the children of Hamor,
Shechem's father, for an hundred pieces of
money. 20. And he erected there an altar,
and called it El-elohe-Israel.
Here, 1. Jacob comes to Succoth; having in a friendly
manner parted with Esau, who was gone to his own
country, (v. 16.) he comes to a place where, it
should seem, he rested for some time, setup booths
for his cattle, and other conveniences for himself
and family. The place was afterward known by
the name of Succoth, a city in the tribe of Gad, on
the other side Jordan; it signifies booths: that when
his posterity afterward dwelt in houses of stone,
they might remember that the Syrian ready to
perish was their father, who was glad of booths;
(Deut. 26. 5.) such was the rock whence they were
hewn. 2. He comes to Shechem; we read it to Shalem, a
city of Shechem; the critics generally incline to read
it appellatively; he came safe, or, in peace, to the
city of Shechem: after a perilous journey, in which
he had met with many difficulties, he came safe at
last, ihto Canaan. Note, Diseases and dangers
should teach us how to value health and safety, and
should help to enlarge our hearts in thankfulness,
when our going out and coming in have been sig
nally preserved. '
Here, (1.) He buys a field, v. 19. Though the
land of Canaan was his by promise, yet the time for
taking possession being not yet come, he is content
to pay for his own, to prevent^ disputes with the
present occupants. • Note, Dominion is not founded

in grace.. Those that have heaven on free-cost,
must not expect to have earth so.
(2. ) He builds an altar, v. 20. [1. ] In thankful
ness to God, for the good hand of his providence
over him. He did not content himself with verbal
acknowledgments of God's favour to him, but made
real ones. [2.] That he might keep up religipn,
and the worship of ' God, hi his family. Note,
Where we have a tent, God must have an altar;
where we have a house, he must have a church in
it. He dedicated this altar to the honour of El-
clohe-Israel, Godf the God of Israel: to the honour
of God, in general, the only living and true God,
the best of beings and first of causes; and to the
honour of the God of Israel, as a God in covenant
with him. Note, in our worship of God, we must
be guided and governed by the joint discoveries,
both of natural and revealed religion. God had
lately called him by the name of Israel, and now he
calls God the God of Israel; though he is styled a
prince with God, God shall still be a Prince with
him, his Lord and his God. Note, Our honours
then become honours indeed to us, when they are
consecrated to God's honour; Israel's God is Israel's
glory.
CHAP. XXXIV.
At this chapter begins the story of Jacob's afflictions in his
children, which were very great, and are recorded to
show, 1. The vanity of this world. That which is
dearest to us, may prove our greatest vexation, and we
may meet with the greatest crosses in those things of
which we said, This same shall comfort us. 2. The com
mon griefs of good people. Jacob's children were cir
cumcised, were well-taught, and prayed for, and had
very good examples set them ; yet some of them proved
very untoward : The race is not to the swift, nor the bat*
tie to the strong. Grace does not run in the blood, and
yet the interrupting of the entail of grace does not cut
off the entail of profession and visible church-privileges:
nav, Jacob's sons, though they were his grief in some
things, yet were all taken into covenant with God. In
this chapter we have, I. Dinah debauched, v. 1 . .5. II.
A treaty of marriage between her and Shechem who
had denied her, v. 6. .19. III. The circumcision of the
Shechemites, pursuant to that treaty, v. 20.. 24. IV.
The perfidious and bloody revenge which Simeon and
Levi took upon them, v. 25. .31.
1. A ND Dinah the daughter of Leah,
J\. which she bare unto Jacob, went out
to see the daughters of the land. 2. And
when Shechem the son of Hamor 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 father Hamor,
saying, Get me this damsel to wife. 5.
And Jacob heard that he had defiled Dinah
his daughter : now his sons were with his
cattle in the field : and Jacob held his peace
until they were come.
Dinah was, for aught that appears, Jacob's only
daughter, and we may suppose her therefore the
mother's fondling, and the darling of the family;
and yet she proves neither a joy nor a credit to
them; for those children seldom prove either the
best, or the happiest, that are most indulged. She
is reckoned now but fifteen or sixteen years of age,
when she here occasioned so much mischief.
Observe, 1. Her vain curiosity, which exposed her; she
went out, perhaps unknown to her father, but by
the connivance of her mother, to see the daughters

GENESIS, XXXIV.

nh

of the land; (v. 1.) probably, it was at a<ball, or on
some public day. Being an only daughter, she
thought herself solitary at home, having none of
her own age and sex to converse with; and there
fore she must needs go abroad to divert herself, to
keep off melancholy, and to accomplish herself by
conversation better than she could in her father s
tents. Note, It is.a very good thing for children to
love home; it isf parents' wisdom to make it easy
to them, and children's duty then to be easy in it
Her pretence was, to see the daughters of the land,
to see how they dressed, and how they danced, and
What was fashionable among them; she went to see;
yet that was not all, she went to be seen too; she
went to see the daughters Of the land, but, it may
be, with some thoughts of the sons of the land too.
I doubt she went to get acquaintance with those
Canaanites, and to learn their way. Note, The
pride and vanity of young people betray them into
many snares.
2. The loss of her honour by this means; (v. 2.)
Shechem the prince of the countrv, but a slave to his
own lusts, took her, and lay with her, it should
seem not so much by force as by surprise. Note,
Great men think they may do any thing; and what
more mischievous than untaught and ungoverned
youth? See what came of Dinah's gadding: young
women must learn to be chaste, keepers at home;
these properties are put together, Tit 2. 5, for
those that are not keepers at home, expose their
chastity. Dinah went abroad to look about her; but
if she. had looked about her as she ought, she had
hot fallen into this snare. Note, The beginning of
sin is as the letting forth of water. How great a
matter does a little fire kindle! We should there
fore carefully avoid all occasions of sin and approach
es to it
3. The court Shechem made to her, after he had
defiled her; this was fair and commendable, and
made the best of what was bad; he love;d her, (not
as Amnon, 2 Sam. 13. 15.) and he engaged his fa
ther to make a match for him with her, v. 4.
4. The tidings brought to poor Jacob, v. 5. As
soon as his children grew up, they began to be a
grief to him; let not godly parents, that arei lament
ing the miscarriages of their children, think their
case singular or unprecedented. The good man
held his peace, as one astonished, that knows not
what to say; or, he said nothing, for fear of saying
amiss, as David; (Ps. 39. 1, 2.) he smothered his re
sentments, lest, if he had suffered them to break
out, they should have transported him into any inde
cencies. Or, it should seem, he had left the man
agement of his affairs very much (too much I doubt)
to his sons, and he would do nothing without thetn:
or, at least, he knew they would make him uneasy, if
he did, they having showed themselves, of late, up^
on all occasions, bold, forward and assuming. Note,
Things never go well, when the authority of a pa
rent runs low in a family. Let every man bear rule
in his own house, and have his children in subjection
with all gravity.
6. And Hamor the father of Shechem
went out unto Jacob to commune with him.
7. And the sons of Jacob came out of the
field when they heard it : and the men were
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
iongeth for your daughter: I pray you give
ner him to wife. 9. And make ye marria-
Vol. i. — Z

ges with us, and give" vour daughters unto
us, and take our daughters unto you. 10.
And ye shall dwell with us : and the land
shall be before you; dwell and trade ye
therein, and get you possessions therein. 11.
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.
12. Ask me never so much dowry and gift,
and I will give according as ye shall say un
to me : but give me the damsel to wife; 13.
And the sons of Jacob answered Shechem
and Hamor his father deceitfully, and said,
because he had defiled Dinah their sister;
14. And they said unto them, We cannot
do this thing, to give our sister to one
that is uncircumcised ; for that were a re
proach unto us. 15. But in this we will
consent unto you : if ye will be as we be,
that every male of you be circumcised ; 16.
Then will we give our daughters unto you,
and we will take your daughters to us, and
we will dwell with you, and we will become
one people. 17. But if ye will not hearken
unto us, to be circumcised ; then will we
take our daughter, and we will be gone.
Jacob's sons when they heard of the injury done
to Dinah, showed a very great resentment of it, in
fluenced perhaps rather by jealousy for the honour
of their family, than by a sense of virtue. Many
are concerned at the shamefulness of sin, that never
lay to heart the sinfulness of it.
It is here called folly in Israel, (v. 7.) according
to the language of after-times; for Israel was not yet
a people, but a family only. Note, 1. Uncleanness
is folly; for it sacrifices the favour of God, peace of
conscience, and all the soul can pretend to, that is
sacred and honourable, to a base and brutish lust.
2. This folly is most shameful in Israel, in a family
in Israel, where God is known and worshipped, as
he was in Jacob's tents, by the name of the God Of
Israel. Folly in Israel is scandalous indeed. 3. It
is a good thing to have sin stamped with a bad
name: uncleanness is here proverbially called folly
in Israel, 2 Sam. 13. 12. Dinah is here "called Ja
cob's daughter, for warning to all the daughters ot
Israel, that they betray not themselves, to this folly.
Hamor came to treat with Jacob himself, but he
turns them over to his sons; and here we have a par
ticular account of the treaty, in which it is a shame
to say, the Canaanites: were more honest than the
Israelites. L Hamor and Shechem fairly propose this match,
in order to a coalition in trade. Shechem is deeply
in love with Ditiah; he will have her upon any terms,
v. 11, 12. His father not only consents, but soli
cits for him, and gravely insists upon the ;ad vantages
that would follow from the union of the families,
v. 9, 10. He shows no jealousy of Jacob, though he
was a stranger, but rather an earnest desire to set
tle a correspondence with him and his family, ma
king him that generous offer, The land shall be be
fore you, trade ye therein.
II. Jacob's sons basely pretend to insist upon a
coalition in religion, when realiy they designed no
thing less. If Jacob had taken the rtianagement of
this affair into his own hands, it is probable that he
and Hamor would soon have concluded it; but Ja
cob's sons meditate only revenge; and a strange pro-

178

GENESIS, XXXIV.

ject they have for the compassing of it-the Shechem-
ltes must be circumcised; not to make them holy,
they never intended that, but to make them sore,
ithat they might become aneasier prey to their sword.
, J- The pretence was specious; "It is the honour
of Jacob's family, that they carry about with them
the token of God's covenant with them; and it will
be a reproach, to them that are thus dignified and
distinguished,- to enter into such a strict alliance
with them thatare uncircumcised;(v. 14. ) and there
fore, if ye will be circumcised, then we wilt become
one people with you," v. 15, 16. Had they been
sincere herein, their proposals of these terms would
have had in it something commendable: for, (1.)
Israelites should not intermarry with Canaanites,
•professors with profane; it is a great sin, or, at least,
the cause, and inlet of a great deal, and has often
been of pernicious consequence. (2.) The interest
we have in any persons, and the hold we have of
jthem, should be wisely improved by us, to bring
them tp the love and practice of religion; (He that
winneth souls is wise;) but then we must not like Ja-
' cob's sons, think it enough to persuade them to sub
mit to the external rites of religion, but must endea
vour to convince them of its reasonableness, and to
bring them acquainted with the power of it
" 2. The intention was malicious, as appears by the
sequel of the story ; all they aimed at was to prepare
them for the day of slaughter. Note, Bloody de
signs have often been covered and carried on, with
a pretence of religion ; thus they have been accom-
'phshed most plausibly, and most securely: But this
dissembled piety is, doubtless double iniquity. Re
ligion }s never more injured, nor God's sacraments
more profaned, than when they are thus used for a
cloke.of maliciousness. . Nay, If Jacob's sons had
not had this bloody design, I do not see how they
¦ could justify their offering the sacred sign of circum
cision, the seal of God's covenant, to these devoted
Canaanites, who had no part nor lot in the matter.
They had no right to the seal, that had no right to
the promise; it is not, meet to take the children's
bread, and cast it to dogs : but Jacob's sons valued
not this, while they could make it serve their turn.
1 8. And their words pleased Hamor, and
Shechem Hamor's son. 19. And the young
man deferred not to do the thing, because
he had delight in Jacob's daughter : and he
was more honourable 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, saying,
.21. These men are peaceable with us, there
fore let them dwell in the land, and trade
therein;, for the land, behold, it is large
enough for them ; let us take their daughters
to us for wives, and let us give them our
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 their's, be ours ? Only let us
consent unto them, and they will dwell with
us. 24. And unto Hamor and unto She
chem his son hearkened all that went out of
the gate of the city : and every male was
circumcised; all that went out of the gate of
his city.

Here, 1. Hamor and Shechem gave consent
themselves to be circumcised, v. 18, 19. To this
perhaps they were" moved, not only by the strong
desire they had to bring about this match, but by
what they might have heard of the sacred and hon
ourable intentions of this sign, in the family of Abra
ham, which, it is probable, they had some confused
notions of, and of the promises confirmed by it;
which made them the more desirous to incorporate
with the family of Jacob, Zech. 8. 23. Note, (1.)
Many who know little of religion, yet know so much
of it as makes them willing to join themselves with
those that are religious. (2. ) If a man would take
upon him a form of religion, to gain a good wife,
much more should we embrace the power of it, to
gain the favour of a good God; even circumcise cur
hearts to love him, and as Shechem here, not defer
to do the thing. 2. They gained the consent of the
men of their city, Jacob s sons requiring that they
also should be circumcised. (1.) They themselves
had great influence upon them by their conversa
tion and example. Note, Religion would greatly
prevail, if those in , authority, who, like Shechem,
are more honourable than their neighbours, would
appear forward and zealous for it. (2.) They urg
ed an argument which was very cogent, (v. 23.)
Shall not their cattle and their substance be ours?
They observed that Jacob's sons were industrious
thriving people, and promised themselves and their
neighbours advantage by an alliance with them; it
would improve ground and trade, and bring money
into their country. Now, [1.] It was bad enough
to marry upon this principle; yet we see covetous-
ness the greatest matchmaker in the world, and no
thing designed so much, with many, as the laying of
house to house, and field to field, without regard had
to any other consideration. [2.] It was worse to be
circumcised upon this principle. The Shechemites
will embrace the religion of Jacob's family, only in
hopes of interesting themselves thereby in the riches
of that family. Thus there are many, with whom
gain is godliness, and who are more governed and
influenced by their secular interest, than by any
principle of their religion.
25. And it came to pass on the third day,
when they were sore, that two of the sons of
Jacob, Simeon and Levi, Dinah's brethren,
took each man his sword, and came upon
the city boldly, and slew all the males. 26.
And they slew Hamor and Shechem 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
spoiled 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
captive, and spoiled even all that was in the
house. 30. And Jacob said to Simeon and
Levi, Ye have troubled me, to make me to
stink among the inhabitants of the land,
among the Canaanites and the Perizzites :
and I being few in number, they shall gamer
themselves together against nie, and slay me
and I shall be destroyed, I and my house.
31. And they said, Should he deal with oui
sister as with an harlot ?

GENESIS, XXXIV.

179

Here we have Simeon and Levi, two of Jacob's
sons, young men not much above twenty years old,
cutting the throats of the Shechemites, and thereby
breaking the heart of their good father.
1. Here is the barbarous murder of the Shechem
ites; Jacob himself was used to the sheep-hook,
but his sons had got swords by their sides, as if they
had been the seed of Esau, who was to live by his
sword; we have them here,
1. Slaying the inhabitants of Shechem, all the
males; Hamor and Shechem particularly, with
whom they had been treating in a friendly manner
but the other day, yet with a design upon their lives.
Some think that all Jacob's sons, when they whee
dled the Shechemites to be circumcised, designed to
take advantage of their soreness, and to rescue Di
nah from among them; but that Simeon and Levi,
not content with that, would themselves avenge the
injury — and they did it with a witness. Now, (1.)
It cannot be denied but that God was righteous in it.
Had the Shechemites been circumcised, in obedi
ence to any command of God, their circumcision
would have been their protection; but when they
submitted to that sacred rite, only to serve a turn,
to please their prince, and to enrich themselves, it
was just with God to bring this upon them. Note,
As nothing secures us better than true religion, so
nothing exposes us more than religion only pre
tended to. (2.) But Simeon and Levi were most
unrighteous. [1.] It was true that Shechem had
wrought folly in Israel, in defiling Dinah; but it
ought to have been considered how far Dinah her
self had been accessary to it Had Shechem abus
ed her in her own mother's tent, it had been another
matter; but she went upon this ground, and perhaps
by her indecent carriage had struck the spark which
began the fire: when we are severe upon the sinner;
we ought to consider who was the tempter. [2.]
It was true that Shechem had done ill, but he was en
deavouring to atone for it, and was as honest and
honourable, ex pott facto — after the deed, as the
case would admit: it was not the case of the Levite's
concubine that was abused to death, nor does he
justify what he has done, but courts a reconciliation
upon any terms. [3.] It was true that Shechem
had done ill; but what was that to all the Shechem
ites? Does one man sin, and will they be wroth
with all the town? Must the innocent fall with the
guilty? This was barbarous indeed. [4.] But that
which above all aggravated the cruelty, was, the
most perfidious treachery that was in it The
Shechemites had submitted to their conditions, and
had done that upon which they had promised to be
come one people with them; (v. 16.) yet they act
as sworn enemies to those to whom they were late
ly become sworn friends, making as light of their
covenant, as they did of the laws of humanity. And
are these the sons of Israel? Cursed be their anger,
for it was fierce. [5. ] This also added to the crime
that they made a holy ordinance of God subservient
to their wicked design, so making that cdious; as if
it were not enough for them to shame themselves
and their family, they bring a reproach upon that
honourable badge of their religion; justly would it be
called a bloody ordinance.
2. Seizing the prey of Shechem, and plundering
the town; they rescued Dinah, (v. 26.) and if that
was all they came for, they might have done that
without blood, as appears by their own showing, (v.
17.) but they aimed at the spoil; and though Simeon
and Levi only were the murderers, yet it is intima
ted that others of the sons of Jacob came upon the
slain, and spoiled the city, (v. 27.) and so became
accessary to the murder; in them it was manifest
injustice, yet here we may observe the righterusness
of God. The Shechemites were willing to gratify
the sons of Jacob by submitting to the penance of

circumcision, upon this principle, Shall not their
cattle and their substance be ours; (v. 23.) and see
what was the issue; instead of making theiriselves
masters of the wealth of Jacob's family, Jacob's fa
mily become masters of their wealth. Note, Those
who unjustly grasp at that which is another's, justly
lose that which is their own.
II. Here is Jacob's resentment of this bloody deed
of Simeon and Levi, v. 30., Two.things he bitterly
complains of,
1. The reproach they had brought upon him
thereby; Ye ha-tie troubled me, put me into a disor
der, for ye have made me to stink among the inha
bitants of the land, that is, " Ye have rendered me
and my family odious among them. What will they
say of us and our religion? We shall be looked
upon as the most perfidious barbarous people in the
world." Note, The gross misconduct of wicked
children is the grief and shame of their godly pa
rents. Children should be the joy of their parents;
but wicked children are their trouble, sadden, their
hearts, break their spirits, and make them go
mourning from day to day. ! Children should be an
ornament to their parents; but wicked children are
their reproach, and are as. dead flies in their pot of
ointment: but let such children know, that if they re
pent not, the grief they have caused to their parents,
and the damage religion has sustained in its reputa
tion through them, will come into the account and
be reckoned for.
2. The ruin they had exposed him to; what could
be expected, but that the Canaanites, who were
numerous and formidable, would confederate against
him, and he and his little family would become an
easy prey to them? I shall be destroyed, I and my
house. If all the Shechemites must be destroyed
for the offence of one, why not all the Israelites far
the offence of two? Jacob knew indeed that God
had promised to preserve and perpetuate his house;
but he might justly fear that these vile practices of
his children would amount to a forfeiture, . and cut
off the entail. Note, When sin "is in the house,
there is reason to fear ruin at the door. The tender
parents foresee those bad consequences of sin, which
the wicked children have, no dread of.
One would think this should have made them to
relent, and they should have humbled themselves
to their good father, and begged his pardon; but,
instead of that they justify themselves, and give
him this insolent reply, Should he deal with our
sister as with an harlot? No, he shruld not; but
if he do, must they be their own avengers? Will
nothing less than so many lives, and the ruin of a
whole city, serve to atone for, an abuse done, to one
foolish girl? By their question they tacitly reflect
upon their father, as if he would have been content
to let them deal with his daughter as with an hs riot,
Note, It is common for those who run into one ex
treme, to reproach and censure those who keep
the mean, as if they ran into the other. Those
who condemn the rigour of revenge, shall be mis
represented, as if they countenanced and justified
the offence.
CHAP. XXXV.
In this chapter, we have three communions, and three fu
nerals. I. Three communions between God and Jacob.
1. God ordered Jacob to Beth-el; and, in obedience to
that order, he purged his house of idols, and prepared
for that journey, v. 1..5. 2. Jacob built an altar at Beth •
el, to the honour of God that had appeared to him, and
in performance of his vow, v. 6,7. 3. God appeared lo
him again, and confirmed the change of his name, and
the covenant with him, (v. 9 . . 13.) of which appearance
Jacob made a grateful acknowledgment, y. 14, 15. 11.
Three funerals. 1. Deborah's,v. 8. 2. Rachel's, v. 16;. 20.
3. Isaac's, v. 27 . . 29. Here is also Reuben's incest, (v.
22. ) and an account of Jacob's sons, v. 23 . . 26.

i8b

GENESIS, XXXV.

1. A ND God said unto Jacob, Arise, go
jLJL 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 Ja
cob said unto his household, 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 an
swered me in the day of my distress, and
was with me in the way which I went. 4.
And they gave unto Jacob all the strange
gods which were in their hand, and all their
ear-rings which were in their ears ; and Ja
cob hid them under the oak which was by
Shechem. 5. And they journeyed: and
the terror of God was upon the cities that
were round about them, and they did not
pursue after the sons of Jacob.
Here,
1 I. God reminds Jacob of his vow at Beth-el, and
sends him thither to perform it, v. 1. Jacob had
said in the day of his distress, If I come again in
peace this stone shall be God's house, ch. 28. 22, I
God had performed his part of the bargain, and had
given Jacob more than bread to eat, and raiment to
put on — he had got an estate, and was become two
bands; but, it should seem, he had forgotten his
vow, or, at least, had too long deferred the perform
ance of it. Seven or eight years it was now, since
he came to Canaan; he had purchased ground there,
and had built ah altar in remembrance of God's last
appearance to him when he called him Israel; (ch.
33. 19, 20.) but Beth-el still is forgotten. Note,
Time is apt to wear out the sense of mercies, and
the impressions made upon us by them, it should
not be so, but so it is. God had exercised Jacob
with a very sore affliction in his family, (ch. 34.) to
see if that would bring his vow to his remembrance,
and put him upon the performance of it, but it had
not that effect; therefore God comes himself and
puts him in miiid of it; Arise, go to Beth-el.
Note, 1. As many as God loves, he will remind of
neglected duties, one way or other, by conscience
or by providences. 2. When we have vowed a
vow to God, it is best not to defer the payment of
it, (Eccl. 5. 4.) yet better late than never. God
bade him go to Beth-el and dwell there, that is, not
only go himself, but take his family with him, that
they might join with him in his devotions. Note,
In Beth-el, the house of God, we should desire to
dwell, Ps. 27. 4. That should be our home, not
our inn. God reminds him not expressly of his vow,
but of the occasion of it, when thou fleddest from
the face of Esau. Note, The remembrance of for
mer afflictions should bring to mind the workings
of our souls under them, Ps. 66. 13, 14.
II. Jacob commands his household to prepare for
this solemnity; not only for the journey and remove,
but for the religious services that were to be per
formed, v. 2, 3. Note, 1. Before solemn ordinances,
there must be solemn preparation. Wash you,
make you clean, and then come, and let us reason
together, Isa. 1. 16. . 18. 2. Masters of families
should use their authority for the promoting of reli
gion in their families. Not only we, but our houses
also, should serve the Lord, Josh. 24. 15. Observe
the commands he gives his household, like Abra
ham, ch. 18, 19. (1.) They must put away the

strange gods. Strange gods in Jacob's family! Strange
things indeed ! Could such a family, that was taught
the good knowledge of the Lord, admit them?
Could such a master, to whom 'God had appeared
twice, and oftener, connive at them? Doubtless,
this was his infirmity. Note, Those that are good
themselves, cannot have those about them so good
as they should be. In those families where there
is a face of religion, and an altar to God, yet many
times there is much amiss, and more strange gods
than one would suspect. In Jacob's family, Rachel
had her Teraphim, which, it is to be feared, she
secretly made some superstitious use of. * The cap
tives of Shechem brought their gods along with
them, and perhaps Jacob's sons took some with the
plunder. However they came by them, now they
must put them away. (2.) They must be clean,
and change their garments; they must observe a
due decorum, and make the best appearance they
could; Simeon and Levi had their hands full of
blood, it concerned them particularly to wash, and
to put off their garments that were so stained. These
were but ceremonies, signifying the purification
and change of the heart. What are clean clothes,
and new clothes, without a clean heart, and a new
heart. Dr. Lightfoot, by their being clean, or wash
ing them, understands Jacob's admission of the pro
selytes of Shechem and Syria into, his religion by
baptism, because circumcision was become odious.
(3. ) They must go with him to Beth-el, v. 3. Note,
Masters of families, when they go up to the house
of God, should bring their families with them.
III. His family surrendered all they had, that
was idolatrous or superstitious, v. 4. Perhaps if
Jacob had called for them sooner, they had sooner
parted with them, being convicted by their own
consciences of the vanity of them. Note, Sometimes
attempts for reformation succeed better than one
could have expected, and people are not so obsti
nate against them as we feared. Jacob's servants,
and even the retainers of his family, gave him all
the strange gods, and the ear-rings they wore, either
as charms, or to the honour of their gods; they
parted with all. Note, Reformation is not sincere,
if it be not universal. We hope they parted witl}
them cheerfully, and without reluctance, as Ephraim
did, when he said, What have I to do any more
with idols? (Hos. 14. 8. ) or that people that said
to their idols, Get thee hence, Isa. 30. 22. Jacob
took care to bury their images, we may suppose, in
some place unknown to them, that they might not
afterward find them, and return to them. Note,
We must be wholly separated from our sins, as we
are from those that are dead and buried out of our
sight; cast them to the moles and the bats, Isa. 2. 20.
IV. He removes without molestation from She
chem to Beth-el, v. 5, The terror of God was upon
the cities. Though the Canaanites were much ex
asperated against the sons of Jacob for their barba
rous usage of the Shechemites, yet they were so re
strained by a divine power that they could not take
this fair opportunity which now offered itself, when
they were upon their march, to avenge their neigh
bour's quarrel. Note, The way of duty is the way
of safety. While there was sin in Jacob's house,
he was afraid of his neighbours; but now that the
strange gods were put away, and they were all
going together to Beth-el, his neighbours were
afraid of him. When we are about God's work,
we are under special protection, God is with us,
while we are with him; and if he be for us, who can
be against us? See Exod. 34. 24, No man shall
desire thy land, when thou goest up to appear be
fore the Lord. God governs the world more by
secret terrors on men's minds than we are aware of.
* In his note on eft. 31. 19. our Author expresses a more favourablfl
opinion; but the opinion expressed here seems more probable.— Ho.

GENESIS, XXXV.

tai

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,
under an oak ; and the name of it was call
ed AUon-bachuth. 9. And God appeared
unto Jacob again, when he came out of Pa
dan-aram, and blessed him. 10. And God
said unto him, 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. 11. And God said unto
him, I am God Almighty : be fruitful and
multiply ; a nation and a company of na
tions shall be of thee : and kings shall
come out of thy loins ; 12. And the land
which I gave Abraham and Isaac, to thee
1 will give it, and to thy seed after thee will
I give the land. 13. And God went up
from him, in the place where he talked
with him. 14. And Jacob set up a pillar
in the place where he talked with him, even
a pillar of stone: and he poured a drink
offering thereon, and he poured oil thereon :
1 5. And Jacob called the name of the place
where God spake with him, Beth-el.
Jacob and his retinue being come safe to Beth-el,
we are here told what passed there.
I. There he built an altar, (v. 7.) and, no doubt,
offered sacrifice npon it, perhaps the tenth of his
cattle, according to his vow, I will give the tenth
unto thee. With these sacrifices he joined praises
for former mercies, particularly that which the
sight of the place brought fresh to his remembrance;
and he added prayers for the continuance of God's
favour to him and his family. And he called the
place, that is, the altar, El-beth-el, the God of Beth
el. As, when he made a thankful acknowledgment
of the honour God had lately done him in calling
him Israel, he worshipped God by the name of El-
elohe-Israel; so, now that he was making a grateful
recognition of God's favour to him at Beth-el, he
worships God by the name of El-beth-el, the God
of Beth-el, because there God appeared to him.
Note, The comfort which the saints have in holy
ordinances, is not so much, from Beth-el, the house
of God, as from El-beth-el, the God of the house.
The ordinances are but empty things, if we do not
meet with God in them.
II. There he buried Deborah, Rebekah's nurse,
v. 8. We have reason to think that Jacob, after
he came to Canaan, while his family dwelt near
Shechem, went himself (it is likely often) to visit
his father Isaac at Hebron. Rebekah, probably,
was dead, but her old nurse (of whom mention is
made, ch. 24. 59.) survived her, and Jacob took her
to his family, to be a companion to his wives, her
country-women, and an instructor to his children;
while they were at Beth-el, she died, and died la
mented, so much lamented, that the oak under
which she was buried, was called Allon-Bachuth,
the oak of weeping. Note, 1. Old servants in a fa
mily, that have in their time been faithful and use
ful, ought to be respected. Honour was done to

this nurse, at her death, by Jacob's ; fawily, though
she was not related to them, and though she was
aged. Former services, in such a case, must be re
membered. 2. We do not know where death may
meet us; perhaps at Beth-el, the house of God.
Therefore let us be always ready, 3. Family-
affiictions may come even then, when family-refor
mation and religion are on foot. Therefore, rejoice
with trembling.
III. There God appeared to him, (v. 9.) to own
his altar, and to answer to the name by which he
had called him, The God of Beth-el, (v. 7.) and to
comfort him under his affliction, v. 8. Note, God
will appear to them in a way of grace, fliat attend
on him m a way of duty.
Here,' 1. He confirmed the change of his name,
v. 10. It was done.before by the angel that wrestled
with him, (ch. 32. 28.) and^here it was ratified by
the Divine Majesty, or Shechinah, that appeared to
him. There, it was to encourage him against the
fear of Esau, here, against the fear of the Canaan
ites. Who can be too hard for Israel, a prince with
God? It is below those that are thus dignified, to
droop and despond.
2. He renewed and ratified the covehant with him,
by the name El-shaddai. I am God Almighty;
God all-sufficient, (v.. 11.) able to make good the
promise in due time, and to support thee and pro
vide for thee in the mean time. Two things are
promised him, which we have met with often be
fore. (1.) That he should be the father of a great
nation; great in number, A company of nations shall
be of thee; every tribe of Israel was a nation, and all
the twelve a company of nations, great in honour
and power, kings shall come out of thy loins. (2.)
That he should be the master of 'a good Jand, (v.
12. ) described by the grantees, Abraham and Isaac,
to whom it was promised, not by the occupants, the
Canaanites, in whose possession it now was. The
land that was given to Abraham and Isaac, is here
entailed on Jacob and his seed. He shall not have
children without an estate, which is often the case
of the poor; nor an estate without children, which is
often the grief of the rich; but both. These two
promises had a spiritual signification, which we may
suppose Jacob himself had some notion of, though
not so clear and distinct as we now have: for, with
out doubt, Christ is the promised Seed, and heaven
is the promised land; the former is the foundation,
and the latter the top-stone, of all God's favours.
He then went up from him, or from over him, in
some visible display of glory, which had hovered
over him while he talked with him, v. 13. Note,
The sweetest communion the saints have with God
in this world, are short and transient, and soon have
an end. Our vision of God in heaven will be ever
lasting; there we shall be ever with the Lord; it is
not so here.
IV. There Jacob erected a memorial of this, v.
14. 1. He set up a pillar. When he was going to
Padan-aram, he set up that stone which he had laid
his head on, for a pillar; that was agreeable enough
to his low condition, and his hasty flight; but now he
took time to erect one more stately, more distin
guishable and durable, probably, inserting that stone
into it In token of his intending it for a sacred me
morial of his communion with God, he poured oil
and the other ingredients of a drink-offering upon it.
His vow was", This stone shall be God's house, that
is, shall be set up for his honour, as houses to the
praise of their builders; and here he performs it,
transferring it to God by anointing it. 2. He con
firmed thevname ht had formerly given to the place,
(v. 15.) Beth-el, the house of God. Yet this very
place afterward lost the honour of its name, and be
came Beth-aven, a house of iniquity; for here it was

182

GENESIS, XXXV.

that Jeroboam set up one of his calves. It is impos
sible for the best men to entail upon a place so much,
as the prof esaion and form of religion.
16. And they journeyed from Bedi-el ;
and there was but a little way to come to
Ephrath : and Rachel travailed, and she had
hard labour. 17. And it came to pass,
when she was in hard labour, that the mid
wife said unto her, Fear not; thou shalt have
this son also. 1 8. And it came to pass, as
her soul was in departing, (for she died,) that
she called his name Ben-oni ; but his father
called him Benjamin. 19. And Rachel
died, and was buried in the way to Ephrath,
which is Beth-lehem. 20. And Jacob set a
pillar upon her grave : that is the pillar of
Rachel's grave unto this day.
We have here the story of the death of Rachel,
the beloved wife of Jacob.
1. She fell in travail by the way, not able to reach
to Beth-lehem the next town, though they were near
it; so suddenly does pain come upon a woman in
travail, which she cannot escape, or put off. We
may suppose that Jacob had soon a tent up, conve
nient enough for her reception.
2. Her pains were violent. She had hard labour;
harder than usual: this was the effect of sin, ch. 3.
16. Note, Human life begins with sorrow, and the
roses of its joy are surrounded with thorns.
3. The midwife encouraged her, v. 17. No doubt,
she had her midwife with her, ready at hand, yet
that would not secure her. Rachel had said, when
she bare Joseph, God shall add another son; which
now the midwife remembers, and tells her her
words were made good. Yet this did not avail to
keep up her spirits; unless God command away fear,
no one else can. He only says, as one having autho
rity, Fear not. We are apt in extreme perils, to
comfort ourselves and our friends with the hopes
of a temporal deliverance, in which we may be dis
appointed; we had better found our comforts on that
which cannot fail us, the hope of eternal life.
4. Her travail was, to the life of the child, but to
her own death. Note, Though the pains and perils
of child-bearing were introduced by sin, yet they
have sometimes been fatal to very holy women,
who, though not saved in child-bearing, are saved
through it with an everlasting salvation. Rachel had
passionately said, Give me children, or else I die;
and now that she had children, (for this was her
second,) she died. Her dying is here called the de
parting of her soul. Note, The death of the body is
but the departure of the soul to the world of spirits.
Her dying lips called her new-born son Ben-oni,
the son of my sorrow. And many a son, not born in
such hard labour, yet proves the son of his parent's
sorrow, and the heaviness of her that bare him.
Children are enough the sorrow of their poor mo
thers, in the breeding, bearing, and nursing, of
them; they should therefore, when they grow up,
study to be their joy, and so, if possible, to make
them some amends. But Jacob, hecause he would
not renew the sorrowful remembrance of the mo
ther's death, every time he called his son by his
name, changed his name, and called him Benjamin,
The son of my right hand, that is, "very dear to
me; set on my right hand for a blessing; the support
of my age, like the staff in my right-hand."
6. Jacob buried her near the place where she died;
as she died in child-bed, it was convenient to bury
her quickly; and therefore he did not bring her to
the burying-place of his family. If the soul be at

rest after death, it matters little where the body
lies. In the place where the tree falls, there let it be.
No mention is made of the, mourning that was at her
death, because that might easily be taken for grant
ed. Jacob, no doubt was a true mourner. Note,
Great afflictions sometimes befal us immediately af
ter great comforts. Lest Jacob should be lifted up
with the visions of the Almighty which he was ho
noured with, this was sent as a thorn in the flesh to
humble him. Those that enjoy the favours peculiar
to the children of God, must yet expect the troubles
that are common to the children of men. Deborah,
who, had she lived, would have been a comfort to
Rachel in her extremity, died but a little before.
Note, When death comes into a family, it often
strikes double. God by it speaks once, yea twice.
The Jewish writers say, " The death of Deborah
and Rachel was to expiate the murder of the She
chemites, occasioned by Dinah, a daughter of the
family." Lastly, Observe Jacob set up a pillar upon her
grave, so that it was known long after, to be Ra
chel's sepulchre, (1 Sam. 10. 2.) and Providence so
ordered it, that this place afterward fell in the lot
of Benjamin. Jacob set up a pillar- in remembrance
of his joy, (v. 14. ) and here he sets up one in re
membrance of his sorrows; for, as it may be of use
to ourselves to keep both in mind, so it may be of use
to others to transmit the memorials of both: the
church, long afterward, owned that what God said
to Jacob at Beth-el, both by his word and by his rod,
he intended for their instruction, (Hos. 12. 4.)
There he spake with us.
21. And Israel journeyed, and spread his
tent beyond the tower of Edar. 22. And it
came to pass, when Israel dwelt in that land,
that Reuben went and lay with Bilhah his
father's concubine: and Israel heard it.
Now the sons of Jacob were twelve. 23.
The sons of Leah ; Reuben, Jacob's first
born, and Simeon, and Levi, and Judah,
and tssachar, and Zebulun : 24. The sons
of Rachel ; Joseph, and Benjamin : 25. And
the sons of Bilhah, Rachel's handmaid;
Dan, and Naphtali : 26. And the sons of
Zilpah, Leah's handmaid ; Gad, and Ash
er : these are the sons of Jacob, which were
born to him in Padan-aram. 27. And Ja
cob came unto Isaac his father, unto Mam
re, unto the city of Arbah, which is Hebron,
where Abraham and Isaac sojourned. 28.
And the days of Isaac were an hundred
and fourscore years. 29. And Isaac 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.
Here is,
1. Jacob's remove, v. 21. He also, ashis fathers,
sojourned in the land of promise as in a strange coun
try, and was not long in a place. Immediately af
ter the story of Rachel's death, he is here called Is-
rael, (v. 21, 22.) and not often so, afterward: the
Jews say , "The historian does him this honour here,
because he bore that affliction with such admirable
patience and submission to Providence." Note,
Those are Israels indeed, princes with God, that
support the government of their own passions. He
that has this rule over his own spirit, is better than
the mighty. Israel, a prince with God, yet dwells

GENESIS, XXXVI.

183

in tents; the city is reserved for him in the other
world. 2. The sin of Reuben; a piece of abominable wick
edness it was, that he was guilty of; (v. 22.) that
very sin which, the apostle says, (1 Cor. 5. 1. ) is not
so much as named among the Gentiles, that one
should have his father's wife. It is said to be when
Israel dwelt in that land; as if he were then absent
from his family, which might be the unhappy occa
sion of these disorders. Though perhaps Bilhah
was the greater criminal, and, it is probable, was
abandoned by Jacob for it, yet Reuben's crime was
so provoking, that, for it, he lost his birth-right and
blessing, ch. 49. 4. The first-born is not always
the best, nor the most promising. This was Reu
ben's sin, but it was Jacob's affliction; and what a
sore affliction it was, is intimated in a little compass,
and Israel heard it. No more is said, that is
enough; he heard it with the utmost grief and
shame, horror and displeasure. Reuben thought to
conceal it, that his father should never hear of it;
but those that promise themselves secrecy in sin,
are generally disappointed; a bird of the air carries
the voice.
3. A complete list of the sons of Jacob, now that
Benjamin the youngest was born. This is the first
time we have the names of these heads of the twelve
tribes together; afterward, we find them very often
spoken of and enumerated, even to the end of the
Bible, Rev. 7. 4.— 21. 12.
4. The visit which Jacob made to his father Isaac
at Hebron. We may suppose he had visited him
before, since his return, for he sore longed after his
father's house; but never, till now.brought his fami
ly to settle with him, or near him, v. 27. Proba
bly, he did this now upon the death of Rebekah, by
which Isaac was left solitary, and not disposed to
marry again.
5. The age and death of Isaac are here recorded,
though it appears, by computation, that he died not
till many years after Joseph was sold into Egypt, and
much about the time that he was preferred there.
Isaac, a mild quiet man, lived the longest of all the
patriarchs, for he was 180 years old; Abraham was
but 175. Isaac lived about 40 years after he had
made his will, ch. 27. 2. We shall not die an hour
the sooner, but abundantly the better, for our time
ly setting of our heart and house in order. Particu
lar notice is taken of the amicable agreement of
Esau and Jacob, in solemnizing their father's fune
ral; (v. 29.) to show how wonderfully God had
changed Esau's mind, since he vowed his brother's
murder, immediately after his father's death, ch.
27. 41. Note, God has many ways of preventing
bad men from doing the mischief they intended; he
can either tie their hands, or turn their hearts.
CHAP. XXXVI.
In this chapter, we have an account of the posterity of Esau,
who, from him, were called Edomitess that Esau, who
sold his birth-right, and lost his blessing, and was not
loved of God as Jacob was. Here is a brief register kept
of his family for some generations. 1. Because he was
the son of Isaac, for whose sake this honour is put upon
him. 2. Because the Edomites were neighbours to Is
rael, and their genealogy would be of use to give light to
the following stories of what passed between them. 3.
It is to show the performance of the promise of Abraham,
that he should be the father of many nations, and of that
answer which Rebekah had from the oracle she consulted,
Two nations are in thy womb • and of the blessing of Isaac,
Thy dwelling shall be of the fatness of the earth. We have
here, I. Esau's wives, v. 1 . . S. II. His remove to Mount
Seir, v. 6 . . 8. III. The names of his sons, v. 9 . . 14.
IV. The dukes which descended of his sons, v. IS . . 19.
V. The dukes of the Horites, v. 20 • . 30. VI. The kings
and dukes of Edom, v. 31 . . 43. Little more is recorded
than their names, because the history of those that were
out of the church, (though perhaps it might have been
serviceable in politics,) yet would have been but little

use in divinity. It is in the church that the memorable
instances are found of special grace, and special provi
dences; for that is the enclosure, the rest is common.
This chapter is abridged. 1 Chron. 1. 35, &c.
l."T^rOW these are the generations of
JL^I Esau, who is Edom. 2. Esau took
his wives of the daughters of Canaan ; Adah
the daughter of Elon the Hittite, and Aholi-
bamah the daughter of Anah the daughter
of Zibeon the Hivite ; 3. And Bashemath,
Ishmael's daughter, sister of Nebajoth. 4.
And Adah bare to Esau, Eliphaz ; and
Bashemath bare Reuel. 5. And Aholibamah
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, and his daugh
ters, and all the persons of his house, and
his cattle, and all his beasts, and all his
substance, which he had got in the land of
Canaan ; and went into the country, from
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, be
cause of their cattle. . 8. Thus dwelt.i£sa,tr
in mount Seir : Esau is Edom, '" '¦*'!¦$. ir
Observe here,
1. Concerning Esau himself, v. 1. He is called
Edom, (and again, v. 8.) that name by which he
perpetuated the remembrance of the foolish bar
gain he made, when he soid his birth-right for that
red, that red pottage. The very mention of that
name is enough to intimate the reason why his fa
mily is turned off with such a short account. Npte?
If men do a wrong thing, they must thank.' them
selves, when it is, long afterward, remembered .,
against them to their reproach.
2. Concerning his wives, and the children they
bare him in the land of Canaan. He had three
wives, and, by them all, but five sons: many a one
has more by one wife. God in his providence
often disappoints those who take indirect courses to
build up a family; yet here the promise prevailed,
and Esau's family' was built up.
3. Concerning his remove to mount Seir, which
was the country God had given him for a posses
sion, when he reserved Canaan for the seed of Ja
cob. God owns it, long afterward, I gave to Esau
mount Seir, (Deut. 2, 5. Josh. 24. 4.) which was
the reason why the Edomites must not be disturb
ed in their possession. Those that have not aright
by promise, such as Jacob had, to Canaan, may
have a very good title by providence, to their es
tates, such as Esau had to mount Seir. Esau had
begun to settle among his wives' relations, in Seir,
before Jacob came from Padan-aram, ch. 32. 3.
Isaac,, it is likely, had sent him thither, (as Abra
ham in his life-time had sent the sons of the concu
bines from Isaac his son into the east-country, ch.
25. 6. ) that Jacob might have the clearer way made
for him in the possession of the promised land; but,
probably, during the life of Isaac, Esau had still
some effects remaining in Canaan. But, after his
death, he wholly withdrew to mount Seir, took
with him what came to his share of his father's
personal estate, and left Canaan to Jacob; not only
because he had the promise of it, but because he
saw that if they should both continue to thrive as
they had begun, there would not be room for both.

184

GENESIS, XXXVI.

Thus dwelt Esaa in mount Seir, v. 8. Note,
Whatever opposition may be made, God's word
will be accomplished, and even those that have op
posed it, will see themselves, some time or other,
under a necessity of yielding to it, and acquiescing
ih it Esau had struggled for Canaan, but now he
tamely retires to mount Seir; for God's counsels
shall certainly stand, concerning the times before
appointed, and the bounds of our habitation.
9. And these are the generations of Esau
the father of the Edomites in mount Seir.
10. These are the names of Esau's sons;
Eliphaz the son of Adah the wife of Esau,
Reuel the son of Bashemath the wife of
Esau. 11. And the sons of Eliphaz were
Teman, Omar, Zepho, and Gatam, and
Kenaz. 12. Arfd Timna was concubine
to Eliphaz Esau's son; and she bare to
Eliphaz Amalek; these were the sons of
Adah Esau's wife. 13. And these are the
sons of Reuel ; Nahath, and Zerah, Sham-
mah, and Mizzah : these were the sons of
Bashemath Esau's wife. 14. And these
were the sons of Aholibamah, the daughter
of Anah the daughter of Zibeon, Esau's
wife : and she bare to Esau Jeush, and Jaa-
lam, and Korah. 1 5. These were dukes of
the sons of Esau: the sons of Eliphaz the
first born son of Esau ; duke Teman, duke
Omar, duke Zepho, duke Kenaz, 16.
Duke Korah, duke Gatam, and duke Ama
lek : these are the dukes that came of Eli
phaz in the land of Edom ; these were the
sons of Adah. 17. And these are the sons
of Reuel Esau's son ; duke Nahath, duke
Zerah, duke Shammah, duke Mizzah:
these are the dukes that came of Reuel in
the land of Edom ; these are the sons of
Bashemath Esau's wife. 1 8. And these are
the sons of Aholibamah Esau's wife ; duke
Jeush, duke Jaalam, duke Korah : these
were the dukes that came of Aholibamah the
daughter of Anah Esau's wife. 19. These
are the sons of Esau, who is Edom, and
these are their aukes.
Observe here, 1. That only the names of Esau's
sons and grandsons are recorded; only their names,
not their history; for it is the church that Moses
preserves the records of, not the record of those
that were without. The elders only that lived by
faith, obtained a good report. It is Zion that pro
duces the men of renown, not Seir, Ps. 87. 5. Nor
does the genealogy go any farther than the third
and fourth generation, the very names of all after
are buried in oblivion; it is only the pedigree of the
Israelites, who were to be the heirs of Canaan, and
of whom were to come the promised Seed, and the
holy Seed, that is drawn out to any length, as far
as there was occasion for it ; even of all the tribes,
till Canaan was divided among them, and of the
royal line, till Christ came. 2. That these sons
and grandsons of Esau are called dukes, v. 15 . . 19.
Probably, they were military commanders, dukes,
>r captains, that had soldiers under them; for Esau
and his family lived by the sword, ch. 27. 40. Note,
Titles of honour have been more ancient, out of the

church, than in it. Esau's sons were dukes, when
Jacob's sons were but plain shepherds, ch. 4,7. . &
This is not a reason why such titles should not be
used among christians; but it is a reason why men
should not overvalue themselves, or others, for the
sake of them. There is an honour that comes from
God, and a name in his house that is infinitely more
valuable. Edomites may be dukes with men, but
Israelites indeed are made to our God kings and
priests. 3. We may suppose those dukes had nu
merous families of children and servants, that were
their dukedoms. God promised to multiply Jacob,
and to enrich him; yet Esau increases, and is en
riched first Note, It is no new thing for the men
of this world to be full of children, and to have their
bellies too filled with hid treasure, Ps. 17. 14. God's
promise to Jacob began to work late, but the effect
of it remained longer, and it had its complete ac
complishment in the spiritual Israel.
20. These are the sons of Seir the Ho-
rite, who inhabited the land ; Lotan, and
Shobal, and Zibeon, and Anah, 21. And
Dishon, and Ezer, and Dishan : these are
the dukes 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 were these ; Alvan,
and Manahath, and Ebal, Shepho, and
Onam. 24. And these are the children of
Zibeon; both Ajah, and Anah; this was
that Anah that found the mules in the wil
derness, as he fed the asses of Zibeon his
father. 25. And the children of Anah were
these ; Dishon, and Aholibamah the daugh
ter of Anah. 26. And these are the chil
dren of Dishon ; Hemdan, and Eshban, and
Ithran, and Cheran. 27. The children ol
Ezer are these ; Bilhah, and Zaavan; and
Achan. 28. The children of Dishan, are
these ; Uz, and Haran. 29. These are the
dukes that came of the Horites ; duke Lo
tan, duke Shobal, duke Zibeon, duke Anah,
30 Duke Dishon, duke Ezer, duke Di
shan: these are the dukes that came of
Hori, among their dukes in the land of Seir.
In the midst of this genealogy of the Edomites,
here is inserted the genealogy of the Horites, those
Canaanites, or Hittites, (compare ch. 26. 34.) that
were the natives of mount Seir. Mention is made
of them, (ch. 14. 60 and of their interest in mount
Seir, before the Edomites took possession of it,
Deut. 2. 12, 22. This comes in here, not only to
give light to the story, but to be a standing reflec
tion upon the Edomites for intermarrying with
them, by which, it is probable, they learned their
way, and corrupted themselves. Esau having sold
his birth-right, and lost his blessing, and entered
into alliance with the Hittites, his posterity and the
sons of Seir are here reckoned together. Note,
Those that treacherously desert God's church, are
justly numbered with those that were never in it;
apostate Edomites stand on the same ground with
accursed Horites. Particular notice is taken of one
Anah who fed the asses of Zibeon his father, (v.
24. ) and yet is called duke Anah, v. 29. Note,
Those that expect to rise high, should begin low.
An honourable descent should not keep men from

GENESIS, XXXVII.

186

an honest employment, nor a meah employment
hinder any man's preferment This Anah was not
only industrious in his business, but ingenious too,
and successful; for he found mules, or, (as some
read it,) waters, hot-baths, in the wilderness.
Those that are diligent in their business, • some
times find more advantages than they expected,
31. And these are the kings that reigned
in the land of Edom, before, there reigned
any king over the children of Israel. 32.
And Bela the son of Beor reigned in Edom :
and the name of his city was Dinhabah.
33. And Bela died, and Jobab the son of
Zerah of Bozrah reigned in his stead. 34.
And Jobab died, and Husham of the land
of Temani reigned in his stead. 35. And
Husham died, and Hadad the son of Be-
dad, who smote Midian in the field of Mo
ab, reigned in his stead : and the name of
his city was Avith. 36. And Hadad died,
and Samlah of Masrekah reigned in his
stead. 37. And Samlah died, and Saul of
Rehoboth by the river reigned in his stead.
38. And Saul died, andBaal-hanan the son
of Achbor reigned in his stead. 39. And
Baal-hanan the son of Achbor died, and
Hadar reigned in his stead ; and the name
of, his city was Pau ; and his wife's name
was Mehetabal, the daughter of Matred, the
daughter of Mezahab. 40. And these are
the names of the dukes that came of Esau,
according to their families, after their places,
by their names; duke Timnah, duke Al-
vah, duke Jetheth, 41. Duke Aholibamah,
duke Elah, duke Pinon, 42. Duke Kenaz,
duke Teman, duke Mibzar, 43. Duke
Magdiel, duke Iram : these be the dukes of
Edom, according to their habitations in the
land of their possession : he is Esau the fa
ther of the Edomites.
By degrees, it seems, the Edomites wormed out
the Horites, and got foil possession of the country,
and had a government of their own. 1. They
were ruled by kings who governed the whole coun
try, and seem to have come to the throne by elec
tion, and not by lineal descent; so Bishop Patrick
observes. These kings reigned in Edom before
there reigned any king over the children of Israel,
that is, before Moses's time, for he was king in Jesh-
urun, v. 3. God had lately promised Jacob, that
kings should come out of his loins, (ch. 35. 11.) yet
Esau's blood becomes royal long before any of Ja
cob's did. Note, In external prosperity and honour,
the children of the covenant are often cast behind,
and those that are out of covenant get the start
The triumphing of the wicked may be quick, but it is
short; soon ripe, and as soon rotten: while the pro
ductions of the promise, though they are slow, are
sure and lasting; at the end it shall speak, and not
lie. We may suppose it a great trial to the faith Of
God's Israel, to hear of the pomp and power of the
kings of Edom, while they were bond-slaves in
Egypt; but those that look for great things from
God, must be content to wait for them; God's time
is the best time. 2. They were afterward govern
ed by dukes, again here named, who, I suppose,
ruled all at the same time in several places in the
Vol. I.— 2 A

country. Either they set up this form of govern
ment in conformity to the Horites, who had used
it, (t>. 29.1) or God's providence' reduced them to it,
as some conjecture, to correct them for their un-
kindness to Israel, in refusing them a passage
through their country, Numb. 20. 18. Note, When
power is abused, it is just with God to weaken it,
by turning it into divers channels. For the trans
gression of a land, many are the princes thereof.
Sin brought Edom from kings to dukes, from
crowns to coronets. We read of the dukes of
Edom, (Exod. 15. 15.) yet, long afterward, of their
kings again.
Lastly, Observe, Mount Seir is called the land
of their possession, v. 43. While the Israelites
dwelt in the house of bondage, and their Canaan
was only the land of promise, the Edomites dwelt
in their own habitations, and Seir was in their pos
session. Note, The children of this world have
their all in hand, and nothing in hope, (Luke 16.
25. ) while the children of God have their all in hope;
and next to nothing in hand. But, all things consi
dered, it is better to have Canaan in promise, than
mount Seir in possession.
CHAP. XXXVII.
At this chapter, begins the story of Joseph, who, from
hence, in every chapter (but one) to the end of this book,
makes the greatest figure. He was Jacob's eldest son
by his beloved wife Rachel, born, as many eminent men
were, of a mother that had been long barren, His story
is so remarkably divided between his humiliation and his
exaltation, that we cannot avoid seeing something of
Christ in it, .who was first humbled and then1, exalted,
and, in many instances, so as to answer the type of Jo
seph. It also shows the lot of christians, who must
through many tribulations enter into the kingdom. In
this chapter, we have, I. The malice his brethren bore
against him. They hated him, 1. Because be informed
his father of their wickedness, v. 1, 2. 2. Because his
father loved him, v. 3, 4. 3. Because he dreamed 'of his
dominion over them, v. 5.. 11. II. The mischiefs his
brethren designed and did to him. 1. The kind visit he
made them, gave an opportunity, v. 12.. 17. 2. They
designed to slay him, but determined to starve him, v.
18 . . 24. 3. They changed their purpose, and sold him
for a slave, v. 25. . 28. 4. They made their father be
lieve that he was torn in pieces, v. 29 . . 35. 5. He was
sold into Egypt to Potiphar, v. 36. And all this was
working together for good.
1. A ND Jacob dwelt in the land wherein
J\. 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 father their
evil report. 3. Now Israel loved Joseph
more than all his children, because he was
the son of his old age : and he made him a
coat of many colours. 4. And when his
brethren saw that their father loved him
more than all his brethren, they hated him,
and could not speak peaceably unto him.
Moses has no more to say of the Edomites, unless
as they! happen to fall in Israel's way; but now ap
plies himself closely to the story of Jacob's family,
These are the generations of Jacob. His is not a
bare barren genealogy as that of Esau, (ch. 36. L)
but a memorable, useful history. Here is, 1. Jacob
a sojourner wjth his father Isaac, who was yet liv
ing, v. 1. We shall never be at home, till we come
to heaven. 2. Joseph, a shepherd, feeding the
flock with his brethren, v. 2. Though he was his

186

GENESIS* XXXVII.

father's darling, yst.he was not bred up in idleness
or delicacy. Those-dp-not truly Jove their children,
that do not inure them, to business, and labour and
mortification. The fondling, of children is with
Sood reason commonly called the spoiling of them.
'hose that are trained up to do npthing, are likely
to be good for nothing. 3. Joseph beloved by his
father, (v. 3. ) partly for his dear mother's sake that
was dead, and partly for his own sake, because he
was the greatest comfort of his old age; probably,
he waited on him, and was more observant of him
than the rest of his sons; he was the son of the an
cient, so some; that is, when he was a child, he was
as grave and discreet as if he had been an old man:
a child, but not childish, Jacob proclaimed his af
fection to him by dressing him finer than the rest
of his children; he made him a coat of divers co
lours, which, probably, was significant of further
honours intended him. Note, Though those chil
dren are happy, that have that in them which just
ly recommends them to their parents' particular
love; yet it is the prudence of parents not to make
a difference between one child and another, unless
there be a great and manifest cause given for it by
the children's dutifulness or undutifulness; pater
nal government must be impartial, and managed
with a steady hand. 4. Joseph hated by his bre
thren, (1.) Because his father loved him; when
parents make a difference, children soon take no
tice of it, and it often occasions feuds and quarrels
in families. (2.) Because he brought to his father
theit evil report. Jacob's sons did that, when they
were from under his eye, which they durst not have
done, if they had been at home with him; but Jo
seph gave his father an account of their bad car
riage, that he might reprove and restrain them;
not as a malicious tale bearer, to sow discord, but
as a faithful brother, who, when he durst not ad
monish them himself, represented their faults to
one that had authority ;to admonish them- Note,
£1.] It is common for friendly monitors to be looked
upon as enemies. ¦ They that hate to be reformed,
hate those that would reform them, Prov. 9. 8.
[2, ) It is common for those that are beloved of God,
to be hated by the world; whom heaven blesses,
hell curses; those whom God speaks comfortably
to, wicked men will hot speak peaceably to. It is
said here of Joseph, the lad was with the sons of
Bilhah; some read it, and he was servant- to them,
they made hinj their drudge.
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 pray you, this dream which 1 have
dreamed: 7. For, behold, we were bind
ing sheaves in the field, and, lo, my sheaf
arose, and also stood upright ; and, be
hold, your sheaves stood round about, and
made obeisance to my sheaf. 8. And his
brethren said unto him, Shalt thou indeed
reign over us? Or shalt thou indeed have
dominion over us? And they hated him
yet the more for his dreams, and for his
words. 9. And he dreamed yet another
dream, and told it his brethren, and said,
Behold, I have dreamed a dream more;
and, behold, the sun and the moon, and the
eleven stars, made obeisance to me. 10.
And he told it to his father, and to his bre
thren : and his father rebuked him, and said
unto him, What 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? 11. And his brethren
envied him; but his father observed the
saying. Here, 1. Joseph relates the prophetical dreams he had,
v. 6, 7, 9, 10. Though he was now very youngj
(about seventeen years old,) yet he was pious and
devout, and well-inclined, and this fitted hitn for
God's gracious discoveries of himself to him. Jo
seph had a great deal of trouble before him, and
therefore God gave him betimes this prospect of
his advancement, to support and comforthim under
the long and grievous troubles with which he was
to be exercised. Thus Christ had a joy set before
him, and so have christians. Note, God has ways
of preparing his people beforehand for the trials
which they cannot foresee, but which he has an
eye to, in the comforts he furnishes them with. His
dreams were, (1.) That his brethren's sheaves all
bowed to his, intimating upon what occasion they
should be brought to do obeisance to him, namely,
in seeking to him for corn; their empty sheaves
should bow to his foil one. (2.) That the sun, and
moon, and the eleven stars, did obeisance to him, v.
9. Joseph was more of a prophet than a politician,
else he would have kept this to himself, when he
could not but know that his brethren did already
hate him, and that this would but the more exaspe
rate them. But if he told it in his simplicity, yet
God directed it for the mortification of his brethren.
Observe, Joseph dreamed of his preferment, but
did not dream of his imprisonment. Thus many
young people, when they are setting out in the
world, think of nothing but prosperity and pleasure,
and never dream of trouble.
2. His brethren take it very ill, and are more and
more enraged against him, (v. 8.)Shalt thou indeed
reign over us? See here, (1.) How truly they in
terpreted his dream, that he should reign over
them. They become the expositors of his dream,
who were enemies to the accomplishment of it, as
in Gideon's story; (Judg. 7. 13, 14.) they perceived
that he spake of them, Matt. 21. 45. The event
exactly answered to this interpretation, ch. 42. 6,
ifc. (2.) How scornfully they resented it; " Shalt
thou, that art but one, reign over us, that are
many? Thou, that art the youngest, over us that
are elder?" Note, The reign and dominion of Je
sus Christ, our Joseph, have been, and are, striven
against, by a carnal and unbelieving world, who
cannot endure to think that this man should reign
over them. The dominion also of the upright, in
the morning of the resurrection, is thought of with
the utmost disdain.
3. His father gives him a gentle rebuke for it, yet
observes the saying, v. 10, 1 1. Probably, he check
ed him for it, to lessen the offence which his bre
thren would be apt to take at it, yet he took notice
of it more than he seemed to do: he insinuated that
it was but an idle dream, because his mother was
brought in, who had been dead some time since;
whereas the sun, moon, and eleven stars, signify no
more than the whole family that should have a de
pendence upon him, and be glad to be beholden to
him. Note, The faith of God's people in God's
promises is often sorely shaken by their misunder
standing of the promises, and then suggesting the
improbabilities that attend the performance. But
God is doing his own work, and will do it, whether
we understand him aright or no. Jacob, like Mary,
(Luke 2. 51.) kept these sayings in his heart, and,
no doubt, remembered them long afterward, when
the event answered to the prediction.

GENESIS-, XXXVft.

18V

12. And his brethren went to feed their
father's flock in Shechem. 13. And Israel
said unto Joseph, Do not thy brethren feed
the flock in Shechem? Come, and I will
send thee unto them. And he said to him,
Here am I. 14. And he said to him, Go, I
Eray thee, see whether it be well with thy
fethren, and well with the .flocks; and
bring me word again, So he sent him, out
of the vale of Hebron, and he came to She
chem. 15. And a certain man found him,
and, behold, he was \vandering in the field :
and the man asked him, saying, What seek=
est thou? 16. And he said, I seek my bre
thren: tell me, I pray thee, where they feed
their flocks. 1 7. And the man said, They
are departed hence ; for I heard them say,
Let us go to Dothan. And Joseph went
after his brethren, and found them in Do
than. 18. And when they saw him afar
off, even before he came near unto them,
they conspired against him to slay him. 1 9.
And they said one to another, Behold, this
dreamer cometh. 20. Come now there
fore, and let us slay him, and cast him into
some pit ; and we will say, Some evil beast
hath devoured him : and we shall see what
will become of his dreams. 2t. And Reu
ben heard it, and he delivered him out of
their hands ; and said, Let us not kill him.
22. And Reuben said unto them, Shed no
blood, but cast him into this pit that is in the
wilderness, and lay no hand upon him; that
he might rid him out of their hands, to deli
ver him to his father again.
Here is,
I. The kind visit which Joseph, in obedience to
his father's command, made to his brethren, who
were feeding the flocks at Shechem , many miles off.
Some suggest that they went thither on purpose,
expecting that Joseph would be sent to see them,
and that then they should have an opportunity to do
him a mischief. However, Joseph and his father
had both of them more of the innocence of the dove
than of the wisdom of the serpent; else he had
never come thus into the hands of those that hated
him: but God designed it all for good. See in Jo
seph an instance, 1. Of dutifulness to his' father;
though he was his father's darling, yet he was made,
and was willing to be, his father's servant How
readily does he wait his father's orders! Here am
I, vi 13. Note, Those children that are best be
loved by their parents, should be most obedient to
their parents; and then their love is well-bestowed,
and well-returned. 2. Of kindness to his brethren;
though he knew they hated him, and envied him,
yet he made no objections against his father's com
mands, either from the distance of the place, or
the danger of the journey, but ehee-fully embraced
the opportunity Of showing his respect to his bre
thren. Note, It is a very good lesson', though it is
hardly learnt, and rarely practised, to love those that
bate us: if our relations do not their duty to us/yet
ve must not be wanting in our duty to them. This
thank- worthy, Joseph was sent by his father to
^atxhem, to see whether his brethren were well

there, and whether the 'country haa not risen upon
them, and destroyed them, in reverige of their bar
barous murder of the Shechemites, Some jfear's be
fore. But Joseph, hot finding thefn there, v/eitt to
Dothan, which Showed that he undertook this jour
ney, not ohiy in obedience to his father, (ifor then
he might have returned, when he missed them at
Shechem, having done what his father bid him,)
but out of love to his brethren; and therefore he
sought diligently, till he found them. Thus let
brotherly love continue, and let us give proofs of it.
II. The bloody and nialiciOiis plot of his brethren
against him, who rendered good for evil, and, for
his love, were his adversaries., Observe, 1. Hov/
deliberate they we're in.the contrivance of this mis
chief; When they saw him afar off, they conspired
against him, v. IS.' It was hot ni a heat, or lipori
a sudden provocation, thatthey thought to sla^ him;
hut from malice prepense,jand in cold blood. Note,
Whosoever hateth his brother, is a murderer; for
he will be one, if he have an opportunity, 1 John,
3. 15. Malice is a most mischievous thing, and is
m danger of taaking bloody work where it is har
boured and indulge!!. The more there is of a pro
ject and contrivance in a sin, the worse it is; it is
bad to do evil, but worse-, to devise it, 2. How
cruel they were in their design; nothing less than
his blood would satisfy them, Ctime,and let us slay
him, v. 20. Note, The old enmity hunts for the
precious life. They are the blood-thirsty, that
hate the upright, (Prov. 29. 10.) arid it is the blood
of the samts that the harlot is drunk with. 3. How
scornfully they reproached him for his dreams; .(if.
19.) This dreamer cometh, and (it. 20.-) We, shall
see what will become of his dreams. This shows
what it was that fretted and enraged them; they
could not endure to think of: doing obeisance to him j
that was it which they were plotting to prevent by
the murder of him. Note, Men that fret and rage
at God's counsels', are impiously aiming to defeat
them; but they imagine a vain thing, Ps. 2. 1. . 3.
God's counsels will stand. 4. How they agreed to
keep one another's counsel, arid to coyer the mur
der with a lie; We will say some evil beast hath der
voured him; whereas they were worse thari the
most evil beasts, being now engaged in consultation
to devour him; for evil beasts prey not on those of
their own kind, but these were tearing a piece of
themselves. III. Reuben's project to deliver him', v. 21, 22.
Note, God can raise up friends for his people, even
among their enemies: for he has all hearts in his
hands. Reuben, of all the brothers, had most rea
son to be jealous of Joseph, for he was the first
born, and so, entitled to those distinguishing favours
which Jacob was conferring on Joseph; yet he
proves his best friend. Reuben's temper seems to
have been most soft and effeminafe, which had be
trayed him to the sin of uncleanness; while the
temper of the two next brothers, Simeon and Levi,
was fierce, which betrayed them to the sin of mur
der, a sin which Reuben startled at the thought of.
Note, Our natural constitution should be guarded
against those sins to which it is most inclinable, and
improved (as Reuben's here) against those sins to
which it is most averse. Reuben made a proposal
which they thought would effectually answer their
intention of destroying Joseph, and yet which he
designed should answer his intention of rescuing Jo
seph out of their hands, and restoring him to his
father, probably, hoping thereby to recover his
father's favour, which he had lately lost; but God'
over-ruled all to serve his own purpose of making
Joseph ah instrument to save much people alive.
Joseph was here a type of ©hrist; though he was
the beloved Son of his Father, and hated by a
wicked world, yet the Father sent him out Of his

188

GENESIS, XXXVII.

bosom to visit us in great humility and love; he
came from heaven to earth, to seek and save us,
yet then malicious plots were laid against him; he
came to his own, and his own not only received
him not, but consulted, This is the heir, come let us
kill him; Crucify him, crucify him. This he sub
mitted to, in pursuance of his design to redeem and
save us.
23. And it came to pass, when Joseph
was come unto his brethren, that they stript
Joseph out of his coat, his coat of many co
lours that was on him ; 24. And they took
him, and cast him into a pit : and the pit
was empty, there was no water in it. 25.
And they sat down to eat bread : and they
lifted up their eyes and looked, and, behold,
a company of Ishmeelites came from Gilead,
with their camels bearing spicery and balm
and 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 Ishmeelites, and let not our hana oe
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 sold Joseph to the Ish
meelites for twenty pieces of silver : and they
brought Joseph into Egypt. 29. And Reu
ben returned unto the pit ; and, behold, Jo
seph was not in the pit; and he rent his
clothes. 30. And he returned unto his
brethren, and said, The child is not; and I,
whither shall I go?
We have here the execution of their plot against
Joseph. I. They strip him: each striving to seize the en
vied coat of many colours, v. 23. Thus, in imagi
nation, they degraded him from the birth-right,
which perhaps this was the badge of, grieving him,
affronting their father, and making themselves
sport, while they insulted over him, "Now, Jo
seph, where is the fine coat?" Thus our Lord
Jesus was stript of his seamless coat, and thus his
suffering saints have first been industriously divested
of their privileges and honours, and then made the
off-scouring of all things.
II. They went about to starve him; throwing
him into a dry pit, to perish there with hunger and
cold, so cruel were their tender mercies, v. 24.
Note, Where envy reigns, pity is banished, and
humanity itself is forgotten, Prov. 27. 4. So full of
deadly poison is malice, that the more barbarous
any thing is, the more grateful it is. Now Joseph
begged for his life, in the anguish of his soul, (ch.
42. 21.) entreated by all imaginable endearments,
that they would be content with his coat, and spare
his life; he pleads innocence, relation, affection,
submission; he weeps, and makes supplication, but
all in vain: Reuben only relents and intercedes for
him, ch. 42. 22. But he cannot prevail to save Jo
seph from the horrible pit, in which they resolve he
shall die by degrees, and be buried alive. Is this
he to whom his brethren must do obeisance? Note,
God's providences often seem to contradict his pur
poses, even then when they are serving them, and
working at a distance toward the accomplishment
of them.

III. They slighted him when he was in distress,
and were not grieved for the affliction of Joseph;
for when he was pining away in the pit, bemoaning
his own misery, and with a languishing cry calling
to them for pity, they sat down to eat bread, v. 25.
1. They felt no remorse of conscience for the sin; if
they had, it would have spoiled their appetite for
their meat, and the relish of it. Note, A great
force put upon conscience, commonly stupifies it,
and, for the time, deprives it both of sense and
speech. Daring sinners are secure ones: but the
consciences of Joseph's brethren, though asleep
now, were roused long afterward, ch. 42. 21. 2.
They were now pleased to think how they were
freed from the fear of their brother's dominion
over them, and that on the contrary, they had
turned the wheel upon him. They made merry
over him, as the persecutors over the two witnesses
that had tormented them, Rev. 11. 10. Note
Those that oppose God's counsels, may possibly
prevail so far as to think they have gained then-
point and yet be deceived.
IV. They sold him ; a caravan of merchants very
opportunely passed by; (Providence so ordering it;)
and Judah made the motion, that they should sell
Joseph to them, to be carried far enough off into
Egypt, where in all probability, he would be lost and
never heard of more. 1. Judah moved it in com
passion to Joseph, (v. 26._) " what profit is it, if
we slay our brother? It will be less guilt and more
gain to sell him." Note, When we are tempted to
sin, we should consider the unprofitableness of it.
It is what there is nothing to be got by. 2. They
acquiesced in it, because they thought that if he
were sold for a slave, he would never be a lord, if
sold into Egypt would never be their lord; yet all
this was working towards it. Note, The wrath of
man shall praise God, and the remainder of wrath
he will restrain, Ps. 76. 10. Joseph's brethren
were wonderfully restrained from murdering him,
and their selling him as wonderfully turned to
God's praise : as Joseph was sold by the contrivance
of Judah, for twenty pieces of silver, so was our
Lord Jesus for thirty, and by one of the same name
too, Judas.
Reuben (it seems) was gone away from his bre ¦
thren, when they sold Joseph, intending to come
round some other way to the pit, and to help Jo
seph out of it, and return him safe to his father;
this was a kind project, but if it had taken effect,
what had become of God's purpose concerning his
preferment in Egypt? Note, There are many de
vices in man's heart, many devices of the enemies
of God's people to destroy them, and of their
friends to help them, which perhaps are both dis
appointed, as these here; but the counsel of the Lord,
that shall stand. Reuben thought himself undone,
because the child was sold; I, whither shall I go?
v. 30. He being the eldest; his father would expect
from him an account of him; but it proved that
they had all been undone, if he had not been sold.
31. And they took Joseph's coat, and kill
ed a kid of the goats, and dipped the coat
in the blood ; 32. And they sent the coat
of many colours, and they brought it to
their father; and said, This have we found :
know now whether it be thy son's coat or
no. 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 mourned for
his son many days. 35. And all his son

GENESIS, XXXVI II.

189

and all his daughters rose up to comfort
him ; but he refused to be comforted ; and
he said, 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
Pharaoh's, and captain of the guard.
Joseph would soon be missed, great inquiry
would oe made for him, and therefore his brethren
have a further design, to make the world believe
that Joseph was torn in pieces by a wild beast; and
this they did.
I. To clear themselves, that they might not be
suspected to have done him any mischief. Note,
We have all learned of Adam to cover our trans
gressions, Job. 31. 33. When the Devil has taught
men to commit one sin, he then, teaches them to
conceal it with another; theft and murder, with
lying and perjury; but he that covers his sin, shall
not prosper long. Joseph's brethren kept their
own and one another's counsel for some time, but
their villany came to light at last, and it. is here
published to the world, and the remembrance of it
transmitted to every age.
II. To grieve their good father; it seems designed
by them on purpose to be avenged upon him for his
distinguishing love of Joseph: it was contrived on
purpose to create the utmost vexation to him; they
sent him Joseph's coat of many colours, with one
colour more than it had had, a bloody colour, v.
32. They pretend they had found it_in the fields,
and Jacob himself must be scornfully asked, Is this
thy son's coat? Now the baxlge of his honour is the
discovery of his fate; and it is rashly inferred from
the bloody coat, that Joseph, without doubt, is rent
in pieces. Love is always apt to fear the worst
concerning the person loved; there is a love that
casteth out fear, but that is a perfect love. Now let
those that know the heart of a parent, suppose the
agonies of poor Jacob, and put their souls into his
soul's stead. How strongly does he represent to
himself the direful idea of Joseph's misery ! Sleep
ing or waking, he imagines he sees the wild beasts
setting upon Joseph; thinks he hears his piteous
shrieks, when the lion roared against him; makes
himself tremble and grow chill, many a time,
when he fancies how the beasts sucked hisblood,
tore him limb from limb, and left no remains of
him, but the coat of many colours, to carry the
tidings. And, no doubt, it added no little to the
grief, that he had exposed him, by sending him,
and sending him all alone, on this dangerous jour
ney, which proved so fatal to him, This cufs him
to the heart, and he is ready to look upon himself
as an accessory to the death of his son.
Now, 1. Endeavours were used to comfort him;
his sons basely pretended to do it, (v. 35.) but
miserable hypocritical comforters were they all.
Had they really desired to comfort him, they
might easily have done it, by telling him the truth,
"Joseph is alive, he is indeed sold into Egypt, but
it will be an easy thing to send thither and ransom
him." This would hav'e loosed his sackcloth, and
girded him with gladness presently: I wonder
their countenances did not betray their guilt, and
with what face they could pretend to condole with
Jacob on the death of Joseph, when they knew he
was alive. Note, The heart is strangely hardened
by the deceitfulness of sin.
But, 2. It was all in vain; Jacob refused to be
comforted, v. 35. He was an obstinate mourner,
resolved to go down to the grave mourning: it was
lot a sudden transport of passion, like that of Da-
id,' Would God I had died for thee, my son, my
ml But, like Job, he hardened himself in "sorrow.

Note, (1.) Great affection to any creature, does but
prepare for so much the greater affliction, when it
is either removed from us, or imbittered to us; in
ordinate love commonly ends in immoderate grief;
as much as the sway of the pendulum throws one
way, so much it will throw the other way. (2.)
Those consult neither the comfort of their souls, nor
the credit of their religion, that are determined to
sorrow, upon any occasion whatsoever; we must
never say, "We will go to Our grave mourning,"
because we know not what joyful days Providence
may yet reserve for us, and it is our wisdom and
duty to accommodate ourselves to Providence. (3. )
We often perplex ourselves with imaginary trou
bles; we fancy things worse than they, are, and then
afflict ourselves more than we need: sometimes
there needs no more to comfort us, than to unde
ceive us: it is good to hope the best.
Lastly. The Ishmaelites and Midianites having
bought Joseph, only to make their markets of him,
here we have him sold again, (with gain enough to
the merchants, no doubt,) to Potiphar, v. 36. Ja
cob was lamenting the loss of his life; had he known
all, he would have lamented, though not so passion
ately, the loss of his liberty. Shall Jacob's free-
born son exchange the best robe of his family for
the livery of an Egyptian lord, and all the marks
of servitude? How soon was the land of Egypt
made a house of bondage to the seed of Jacob!
Note, It is the wisdom of parents not to bring up
their children too delicately, because they know
not what hardships and mortifications Providence
may reduce them to before they die. Jacob little
thought that ever his beloved Joseph should be thus
bought and sold for a servant.
CHAP. XXXVIII.
This chapter gives us an account of Judah and his family,
and such an account it is, that one would wonder that,
of all Jacob's sons, our Lord should spring out of Judah,
Heb. 7. 14. If we were to form a character of him by
this story here, we should not say, Judah, thou art he
whom thy brethren shall praise, ch. 49. 8. But God will
show that his choice is of grace, and not of merit, and
that Christ came into the world to save sinners, even the
chief, and is not ashamed, upon their repentance, to be
allied to them. Also, that the worth and worthiness of
Jesus Christ are persona], of himself, and not derived
from his ancestors ; humbling himself to be made in the
likeness of sinful flesh, he was pleased to descend from
some that were infamous. How little reason had the
Jews, who were so called from this Judah, to boast as
they did, that they were not born of fornication! John 8.
41. We have in this chapter, I. Judah's marriage and
issue, and the untimely death of his two eldest sons, v.
1 - -11. II. Judah's incest with his daughter-in-law Ta-
mar, without his knowing it, v. 12. .23. III. His con
fusion, when it was discovered, v. 24. .26. IV. The
birth of his twin sons, in whom his family was built up,
v. 27-. 30.
1. A ND it came to pass at that time, that
J\. Judah went down from his brethren,
and turned in to a certain Adullamite,
whose name was Hirah. 2. And Judah
saw there a daughter of a certain Canaan
ite, whose name was Shuah ; and he took
her, and went in unto her. 3. And she
conceived, and bare a son ; and 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 todft a wife for Er his
first-born, whose name was Tamar. 7. And

19C

GENESIS, XXXVIII.

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, lest that he should give seed to
his brother. 10. And the thing which he
did displeased the Lord : wherefore he
slew him also. 11. Then said Judah to
Tamar his daughter-in-law, remain a widow
at thy father's house, till Shelah my son be
grown: for he said, Lest peradventure he
die also, as his brethren did : and Tamar
went and dwelt in her father's house.
Here is,
I. Judah's foolish friendship with a Canaanite-
man; he went down from his brethren, and with
drew for a time from their society, and his father's
family, and got to be intimately acquainted with
one Hirah, an Adullamite, v. 1. It is computed
that he was not much above fifteen or sixteen years
of age, an easy prey to the tempter. Note, When
young people that have been well educated, begin
to change their company, they will soon change
their manners, and lose their good education. They
that go down from their brethren, that despise and
forsake the society of the seed of Israel, and pick
up Canaanites for their companions, are going down
the hill apace. It is of great consequence to young
people to choose proper associates; for these they
will imitate, study to recommend themselves to,
and by their opinion of them, value themselves: an
error in this choice is often fatal.
II. His foolish marriage with a Canaanite-wo-
man; a match made, not by his father, who, it
should seem was not consulted, but by his new
friend Hirah, v. 2. Many have been drawn into
marriages, scandalous and pernicious to themselves
and their families, by keeping bad company, and
growing familiar with bad people: one wicked
league entangles men in another. Let young peo
ple be admonished by this, to take their good pa
rents for their best friends, and to be advised by
them, and not by flatterers, who wheedle them to
make a prey of them.
III. His children by this Canaanite, and his dis
posal of them. Three sons he had by her, Er,
Onan, and Shelah. It is probable that she embra
ced the worship of the God of Israel, at least in
profession, but, for aught that appears, there was
little of the fear of God in the family. Judah mar
ried too young, and very rashly; he also married his
sons too young, when they had neither wit nor grace
to govern themselves, and the consequences were
very bad.
1. His first-born, Er, was notoriously wicked, he
was so in the sight of the Lord, that is, in defiance
of God and his law; or, if perhaps he was not wick
ed in the sight of the world, he was so in the sight
of God, to whom all men's wickedness is open; and
what came of it? Why God cut him off presently,
(v. 7.) The Lord slew him. Note, Sometimes God
makes quick work with sinners, and takes them
away in his wrath, when they are but just setting
out in a wicked course of life.
2. The next son, Qgian, was according to the an
cient usage, married to the widow, to preserve the
name of his deceased brother that died childless.
Though God had taken away his life for his wicked

ness, yet they Were solicitous to preserve his me
mory; and their disappointment therein^ through
Onan's sin; was a further punishment of his wick
edness. The custom of marrying the brother's
widow was afterward made one of the laws of Mo
ses, Deut. 25. 5. Onan, though he consented to
marry the widow, yet, to the great abuse of his own
body, of the wife that he had married, and of the
memory of his brother that was gone, he refused to
raise up seed unto his brother, as he was in duty
bound. This was so much the worse, because the
Messiah was to descend from Judah, and had he
not been guilty of this wickedness, he might have
had the honour of being one of his ancestors. Note,
Those sins that dishonour the body and defile it,
are very displeasing to God, and evidences of vile
affections. 3. Shelah, the third son, was reserved for the
widow, (v. 11.) yet with a dedgn that he should
not marry so young as his brothers had done, lest he
die also. Some think that Judah never intended to
marry Shelah to Tamar, but unjustly suspected her
to have been the death of her two former husbands,
(whereas it was their own wickedness that slew
them,) and then sent her to her father's house, with
a charge to remain a widow. If so, it was an inex
cusable piece of prevarication that he was guilty of;
however, Tamar acquiesced for the present, and
waited the issue.
1 2. And in process of time the daughter
of Shuah Judah's wife died; and Judah
was comforted, and went up unto his sheep-
shearers to Timnath, he and his friend Hi
rah the Adullamite. 1 3. And it was told
Tamar, saying, Behold, thy father-in-law
goeth up to Timnath to shear his sheep.
14. And she put her widow's garments off
from her, and covered her with a vail, and
wrapped herself, and sat in an open place,
which is by the way to Timnath ; for she
saw that Shelah was grown, and she was
not given unto him to wife. 15. When Ju
dah saw her, he thought her to be an harlot,
because she had covered her face. 16.
And he turned unto her by the way, and
said, Go to, I pray thee, let me come
in unto thee ; (for he knew not that she
was his daughter-in-law.) And she said,
What wilt thou give me, that thou mayest
come in unto me? 17. And he said, I will
send thee a kid from the flock. And she
said, Wilt thou give me a pledge, till thou
send it? 18. And he said, What pledge
shall I give thee? And she said, Thy sig
net, and thy bracelets, and thy staff that is
in thine hand. And he gave it her, and
came in unto her, and she conceived by
him. 1 9. And she arose, and went away,
and laid by her vail from her, and put on
the garments of her widowhood. 20. And
Judah sent the kid by the hand of his friend
the Adullamite, to receive his pledge from
the woman's hand, but he found her nftt
21. Then he asked the men of that place,
saying, Where is the harlot, that was open
ly by the way-side ? And they said, There

GENESIS. XXXVIII.

1*?

was no harlot in this place. 22. And he
returned to Judah, and said, I cannot find
her ; and also the men of the place said,
that there was no harlot in this place. 23.
And Judah said, Let her take it to her^ lest
we be shamed : behold, I sent this kid, and
thou hast not found her.
It is a very ill-favoured stoiy that is here told con
cerning Judah; one would not have suspected such
folly in Israel. Judah had buried his wife; and
widbwers have need to stand upon their guard with
the utmost caution and resolution against all fleshly
lusts. He was unjust to his daughter-in-law, either
through negligence or design, in not giving her his
surviving son, and this exposed her to temptation.
I. Tamar wickedly prostituted herself as a harlot
to Judah, that if the son might not, the father might,
raise up seed to the deceased. Some excuse this,
by suggesting that though she was a Canaanite, yet
she had embraced the true religion, and believed the
promise made to Abraham and his seed, particularly
that of the Messiah, who was to descend from the
loins of Judah, and that she was therefore thus ear
nestly desirous to have a child by one of that family,
that she might have the honour, or, at least, stand fair
for the honour, of being the mother of the Messiah.
And if this was indeed her desire, it had its success;
she is one of the four women particularly named irt
the genealogy of Christ, Matt. 1. 3. Her sinfol
practice was pardoned, and her good intention was
accepted; which magnifies the grace of God, but
will by no means be admitted to justify or encour
age the like. Bishop Patrick thinks it probable
that she hoped Shelah, who was by right her hus
band, might have come along with his father, and
that he might have been allured to her. einbraces.
There was a great deal of plot and contrivance in
Tamar's sin. 1. She took an opportunity for it,
when Judah had a time of mirth and feasting with
his sheep-shearers. Note, Times of jollity often
prove times of temptation, particularly to the sin of
uncleanness; when men are fed to the foil, the reins
are apt to be let loose. 2. She exposed herself as
a harlot in, an open place, v. 14. Those that are,
and would be chaste, must be keepers at home, Tit.
2. 5. It should seem, it was the custom of harlots,
in those times, to cover their faces, that though they
were not ashamed, yet they might seem to be so.
The sin of uncleanness did not then go so bare-faced
as it does now.
II. Judah was taken in the snare, and though it
was ignorantly that he was guilty of incest with his
daughter-in-law, (not knowing Who she was,) yet
he was wilfully guilty of fornication; whoever she
was, he knew she was not his wife, and therefore
not to be touched: nor was his sin capabfe, in the
least, of such a charitable excuse as some make for
Tamar, that though the action was bad, the inten
tion possibly might be good. Observe, 1. Judah's
sin began in the eye; (v. 15.) he saw her. Note,
Thpse have eyes and hearts full of adultery, (as it
is 2 Pet. 2. 14.) that catch at every bate that pre
sents itself to them, and are as tinder to every spark.
We have need to make a covenant with our eyes,
and to turn them from beholding, vanity, lest the
eye infect the heart. 2. It is added to the scandal,
that the hire of a harlot (than which nothing is
more infamous) was demanded, offered, and ac
cepted; a kid from the flock, a goodfy price at
which her chastity and honour were valued! Nay,
had the consideration been thousands of rams, and
ten thousand rivers of oil, it had not been a valuable
consideration. The favour of God, the purity of
the soul, the peace of conscience, and the hope of
heaven, are too precious to be exposed to sale at any

such rates; the topaz, of Ethiopia cannot equal them*
what are those profited, that lose their souls to' gain
the world? 3. It turned to the reproach of Judah,
that he left his jewels in pawn for a kid._ Note,
Fleshly lusts are not only brutish, but sottish, and
ruining to men's secular interests. It is plain, that
whoredom, as well as wine, and new wine, takes
away the heart first, else it would never take away
the signet and the bracelets.
III. He lost his jewels by the bargain y he sent
the kid, according to his promise, to redeem his
pawn, but the supposed harlot could not be found.
He sent it by his friend, (who was indeed his back
friend, because he was aiding and abetting in his
evil deeds,) the , Adullamite, who came back with
out the pledge. It is a good account (if it be but
true) of any place, which they here gave, that there
is no harlot in this place; for such sinners are the
scandals and plagues of any place. Judah sits down,
content to lose his signet and his bracelets, and for
bids his. friend to make any further inquiry after
them, giving this reason, lest we be ashamed, v. 23.
Either, 1, Lest his sin should come to be known
publicly, and be talked of. Fornication and all un
cleanness have ever been looked upon as scandalous.
things, and the reproach and shame of those that
are convicted of them. Nothing will make those
blush, that are not ashamed of these. Or, 2, Lest
he should be laughed at as a fool, for trusting a
strumpet with his signet and his bracelets. He ex
presses no concern about the sin, to get that par
doned, only about the shame, to prevent that.
Note, There are many who are more solicitous to
preserve their reputation with men, than to secure
the favour of God and a good conscience; lest we
be ashamed, goes ftirther with them, than lest we
be damned. 24. And it came to pass about three
months after, that it was told Judah, saying,
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. 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,
1 pray thee, whose are these, the signet,
and bracelets, and staff. 26. And Judah
acknowledged them, and said, She hath been
more righteous than I ; because that I gave
her not to Shelah my son. And he knew
her again no more. 27. And it came to
pass in the time of her travail, that, behold,
twins were in her womb. 28. And it came
to pass, when she travailed, that the one put
out his hand : and the midwife took and
bound upon his hand a scarlet thread, say
ing, This came out first. 29. And it came
to pass, as he drew back his hand, that, be
hold, his brother came out : and she said,
How hast thou broken forth? This breach
be upon thee: therefore his name was call
ed Pharez. 30. And afterward came out
his brother, that had the scarlet thread upon
his hand : and his name was called Zarah.
Here is,
I. Judah's rigour against Tamar, when he heard
she was an adulteress; she was, in the eye of the

192

GENESIS, XXXIX.

law, Shelah's wife, and therefore, her being with
child by another, was looked upon as an injury and
reproach to Judah's family; Bring her forth there
fore, says Judah, the master of the family, and let
her be burnt; not burnt to death, but burnt in the
cheek or forehead, stigmatized for a harlot. This
seems probable, v. 24. Note, It is a common thing
for men to be severe against those very sins in
others, which yet they allow themselves in; and so
in judging others, they condemn themselves, Rom.
2. 1. — 14. 22. If he designed that she should be
burnt to death, perhaps under pretence of zeal
against the sin, he was contriving how to get rid of
his daughter-in-law, being loath to marry Shelah to
her. Note, It is a common thing, but a very bad
thing, to cover malice against men's persons with a
show of zeal against their vices.
II. Judah's shame, when it was made to appear
that he was the adulterer; she produced the ring
and the bracelets in court, which justified the fa
thering of the child upon Judah, v. 25, 26. Note,
The wickedness that has been most secretly com
mitted, and most industriously concealed, yet some
times is strangely brought to light, to the shame
and confusion of those who have said, No eye sees.
A bird of the air may carry the voice; however,
there is a discovering day coming, when all will be
laid open. Some of the Jewish writers observe, that
as Judah had said to his father, See, is this thy son's
coat? (ch. 37. 32.) so it was now said to him, "See,
are these thy signet and bracelets?" Judah being
convicted by his own conscience, 1. Confesses his
sin, She has been more righteous than I. He owns
that a perpetual mark of mfamy should be fastened
rather upon him, who had been so much accessary
to it Note, Those offenders ought to be treated
with the greatest tenderness to whom we have any
way given occasion of offending. If servants pur
loin, and their masters, by withholding from them
what is due, tempt them to it, they ought to for
give them. 2. He never returned to it again; he
knew her again no more. Note, Those do not truly
repent of their sins, that do not forsake them.
III. The building up of Judah's family hereby,
notwithstanding, in the birth of Pharez and Zarah,
from whom descended the most considerable fami
lies of the illustrious tribe of Judah. It should seem,
the birth was hard to the mother, by which she was
corrected for her sin. The children also, like Ja
cob and Esau, struggled for the birth-right, and
Pharez got it, who is ever named first, and from
him Christ descended. He had his name from his
breaking forth before his brother; This breach be
upon thee, which is applicable to those that sow dis
cord, and create distance between brethren. The
Jews, as Zarah, bad fair for the birth-right, and
were marked with a scarlet thread, as those that
came out first; but the Gentiles, like Pharez, as a
son of violence, got the start of them, by that vio
lence which the kingdom of heaven suffers, and at
tained to the righteousness which the Jews came
short of. Yet, w hen the fulness of time is come, all
Israel shall be saved. Both these sons are named,
in the genealogy of our Saviour, (Matt. 1. 3.) to per
petuate the story, as an instance of the humiliation
of our Lord Jesus. Some observe, that the four
eldest sons of Jacob fell under very foul guilt Reu
ben and Judah under the guilt of incest, Simeon and
Levi under the guilt of murder; yet they were pa
triarchs; of Levi came the priests, of Judah the
kings and Messiah; thus they became examples of
repentance, and monuments of pardoning mercy.
CHAP. XXXIX.
At this chapter, we return to the story of Joseph. We have
him here, I. A servant, a slave in Potiphar's house, (v.
I.) and yet there greatly honoured and favoured, 1. By

the providence of. God, which made him, in effect, a mas
ter, v. 2..6. 2. By the grace of God,' which made him
more than a conqueror over a strong temptation to un
cleanness, v. 7 . . 12. II. We have him here a sufferer,
falsely accused, (v. 13 . . 18. ) imprisoned; (v. 19, 20.) ana
yet his imprisonment made him both honourable and
comfortable, by the tokens of God's special presence
with him, v. 21 . . 23. And herein Joseph was a type of
Christ, who took upon him the form of a servant, and yet
then did that which made it evident that God was with
him, who was tempted by Satan, but overcame the temp
tation, who was falsely accused and bound, and yet had
all things committed to his hand.
1. A ND Joseph was brought down to
.XjL Egypt; and Potiphar, an officer of
Pharaoh, captain of the guard, an Egyptian,
bought him of the hands of the Ishmeelites,
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. 4. And Jo
seph found grace in his sight, and he served
him : and he made him overseer over his
house, and all that he had he put into his
hand. 5. And it came to pass from the
time that he had made him overseer in his
house, and over all that he had, that the
Lord blessed the Egyptian's house for Jo
seph's sake ; and the blessing of the Lord
was upon all that he had in the house, and
in the field. 6. And he left all that he had
in Joseph's hand ; and he knew not ought
he had, save the bread which he did eat.
And Joseph was a goodly person, and well
favoured. Here is,
I. Joseph bought; (v. 1. ) he that bought him,
whatever he gave for him, had a good bargain of
him; it was better than the merchandise of silver.
The Jews have a proverb, "if the world did but
know the worth of good men, they would hedge
them about with pearls. " He was sold to an officer
of Pharaoh, with whom he might get acquainted
with public persons and public business, and so be
fitted for the preferment he was designed for after
ward. Note, 1. What God intends men for, he
will be sure some way or other, to qualify them
for. 2. Providence is to be acknowledged in the
disposal even of poor servants, and in their settle
ments, and therem may perhaps be working toward
something great and considerable.
II. Joseph blessed, wonderfully blessed, even in
the house of his servitude. 1. God prospered him,
v. 2, 3. Perhaps the affairs of Potiphar's family
had remarkably gone backward before; but, upon
Joseph's coming into it, a discernible turn was given
to them, and the face and posture of them altered on
a sudden. Though, at first, we may suppose that
his hand was put to the meanest services, even in
those appeared his ingenuity and industry.and a par
ticular blessing of Heaven attending him; and as he
rose in his employment, it became more and more
discernible. Note, (1.) Those that have wisdom
and grace, have that which cannot be taken away
from them, whatever else they are robbed of. Jo
seph's brethren had stripped him of his coat of
many colours, but they could not strip him of his
virtue and prudence. (2. ) Those that can separate

GENESIS, XXXIX.

193

us from all our friends, yet cannot deprive us of the
gracious presence of our God. When Joseph had
none of all his relations with him, he had his God
with him, even in the house of the Egyptian. Jo
seph was' separated from his brethren, out not from
his God; banished from his father's house, but the
Lord was with Aim,. and that comforted him. (3. )
It is God's presence with us that makes all we do
prosperous. Those that would prosper, must there
fore make God their friend; and those that do pros
per must therefore give God the praise. 2. His
master preferred him; by degrees made him stew
ard of his household, v 4. Note, (1.) Industry and
honesty are the surest and safest way both of rising
and thriving; Seest thou a man prudent, and faith
ful, and diligent in his business? He shall stand be
fore kings at length, and not always before mean
men. (2. ) It is the wisdom of those that are in any
sort of authority, to countenance and employ those
with whom it appears that the presence of God is,
Ps. 101. 6. Potiphar knew what he did, when he
put all into the hand of Joseph; for he knew it
would prosper better there than in his own hand.
(3. ) He that is faithful in a few things, stands fair
for being made ruler over many things, Matt. 25.
21. Christ goes by this rule with his servants. (4. )
It is a great ease to a master to have those employ
ed under him, that are trusty; Potiphar was so well
satisfied with Joseph's conduct, that he knew not
ought he had, save the bread which he did eat, v. 6.
The servant had all the care and trouble of the
estate, the master had only the enjoyment of it; an
example not to be imitated by any master, unless
he could be sure that he had one in all respects
like Joseph, for a servant 3. God favoured his
master for his sake; (v. 5.) He blessed the Egyp
tian's house, though he was an Egyptian, a stranger
to the true God, for Joseph's sake; and he himself,
like Laban, soon learned it by experience, ch. 30.
27. Note, (1.) Good men are the blessings of the
places where they live; even good servants may be
so, though mean and lightly esteemed. (2. ) The
prosperity of the wicked is, one way or other, for
the sake of the godly. Here was a wicked family
blessed for the sake of one good servant in it.
7. And it came to pass after these things,
that his master's wife cast her eyes upon
Joseph; and she said, Lie with me. 8.
But he refused, and said unto his master's
wife, Behold, my master wotteth not what
is with me in tke house, and he hath com
mitted all that he hath to my hand ; 9.
There is none greater in this house than I ;
neither hath he kept back any thing from
me, but thee, because thou art his wife:
how then can I do this great wickedness,
and sin against God? 10. And it came to
pass, as she spake to Joseph day by day,
that he hearkened not unto her, to lie by her,
or to be with her. 1 1 . And it came to pass
about this time, that Joseph went into the
house to do his business; and there was
none of the men of the house there within.
12. And she caught him by his garment,
saying, Lie with me : and he left his gar
ment in her hand, and fled, and got him out.
Here i%
I. A most shameful instance of impudence and
immodesty in Joseph's mistress, the shame and
Scandal of her sex, perfectly lost to all virtue and
Vol. i.— 2 B

honour, and not to be mentioned or, thought of,
without the utmost indignation. It was well that
she was an Egyptian; for we must have shared in
the confusion, it such folly had been found in Is
rael. Observe, 1. Her sin began in the eye; she
cast her eyes upon Joseph, (v. 7.) who was a goodly
person, and well-favoured, v. 6. Note, (1.) Re
markable beauty, either of men or women, often
proves a dangerous snare both to themselves and
others; which forbids pride, in it, and commands
constant watchfulness against1 temptation that at
tends it; favour is deceitful, that is deceiving. (2:)
We have great need to make a covenant with oui
eyes, (Job 31. 1.) lest the eye infect the heart.
Joseph s mistress had a husband that ought to have
been to her for a covering of the eyes from all others,
ch. 20. 16. 2. She was daring and shameless in the
sin; with an impudent face, and a harlot's forehead,
she said, Lie with me; having already, by her wan
ton looks and unchaste desires, committed adultery
with him in her heart. Note, Where the unclean
spirit gets possession and dominion in a soul, it is
as with the possessed of the devils, (Luke 8. 27, 29. )
the clothes of modesty are thrown off, and the
bands and fetters of shame are broken in pieces.
When lust has got head, it will stick at nothing,
blush at nothing; decency, and reputation, and con
science, are all sacrificed to that Baal-peor. 3.
She was urgent and violent in the temptation; often
she had been denied with the strongest reasons, and
yet as often renewed her vile solicitations. She
spake to him day by day, v. 10. Now this was, (1.)
Great wickedness in her, and showed her heart
fully set to do evil. (2.) A great temptation to Jo
seph. The hand of Satan, no doubt, was in it, who,
when he found he could not overcome him with
troubles and the frowns of the world, 'for in them
he still held fast his integrity,) assaulted him with
soft and charming pleasures, which have ruined
more than the former, and have slain their ten
thousands. II. Here is a most illustrious instance of virtue
and resolved chastity in Joseph, who, by the grace
of God, was enabled to resist and overcome this
temptation; and all things considered, his escape
was, for aught I know, as great an instance of the
divine power, as the deliverance of the three chil
dren out of the fiery furnace.
1. The temptation he was assaulted with, was
very strong; never was a more violent onset made
upon the fort of chastity than this recorded here.
(1.) The sin he was tempted to was uncleanness,
which, considering his youth, his beauty, his single
state, and his plentiful living at the table of a ruler,
was a sin which, one would think, might most easily
beset him, and betray him. (2. ) The tempter was
his mistress, a person of quality, whom it was his
place to obey, and his interest to oblige, whose fa
vour would contribute more than any thing to his
preferment, and by whose means he might arrive
at the highest honours of the court. On the other
hand, it was at his utmost peril, if he slighted her,
and made, her his enemy. (3. ) Opportunity makes
a thief, makes an adulterer; and that favoured the
temptation. The tempter was in the house with
him; his business led him to be, without any suspi
cion, where she was: none of the family were with
in, (v. 11.) there appeared no danger of its being
ever discovered, or, if it should be suspected, his
mistress would protect him. (4.) To all this was
added importunity, frequent constant importunity,
to such a degree, that, at last she laid violent hands :
on him.
2. His resistance of the temptation was very
brave, and the victory truly honourable. The al
mighty grace of God enabled him to overcome this
assault of the enemy.

194

GENESIS, XXXIX.

(1.) By strength of reason; and wherever right
reason may be heard, religion, no doubt, will carry
the day. He argues from the respect he owed
both to God and his master, v. 8, 9. [1. ] He would
not wrong his master, nor do such an irreparable
injury to his honour. He considers, and urges it,
how kind his master had been to him, what a confi
dence he had reposed in him, in how many instan
ces he had befriended him; for which he abhorred
the thought of making such an ungrateful return.
Note, We are bound in honour, as well as justice
and gratitude, not in any thing to injure those that
have a good opinion of us, and place a trust in us,
how secretly soever it may be done. See how he
argues, (v. 9.) " There is none greater in this house
than I, therefore I will not do it." Note, Those
that are great, instead of being proud of their great
ness, should use it as an argument against sin; "Is
there none greater than I? Then I will scorn to do
a wicked thing; it is below me to serve a base lust;
I will not disparage myself so much." [2.] He
would not offend his God. This is the chief argu
ment with which he strengthens his aversion to the
sin. How can I do this? not only, How shall I? or
How dare I? but How can I? Id possumus, quod
jure possumus — We can do that which we can do
lawfully. It is good to shut out sin with the stron
gest bar, even that of an impossibility. He that is
bom of God cannot sin, 1 John 3. 9.
Three arguments Joseph urges upon himself.
First, he considers, who he was, that was tempted.
"I; others may perhaps take their liberty, but I
cannot I that am an Israelite in covenant with
God, that profess religion, and relation to him: it is
next to impossible for me to do so." Secondly,
What the sin was to which he was tempted; this
great wickedness. Others might look upon it as a
small matter, a peccadillo, a trick of youth; but Jo
seph had another idea of it. In general, when at
any time we are tempted to sin, we must consider
the great wickedness there is in it; let sin appear
sin, (Rom. 7. 13.) call it by its own name, and never
. go about to lessen it. Particularly, let the sin of
¦ uncleanness always be looked upon as great wick
edness, as an exceeding sinful sin, that v/ars against
the soul as much as any other. Thirdly, Against
whom he was tempted to sin, against God; "Not
• only how shall I do it, and sin against my master,
my mistress, myself, my own body and soul; but
¦ against God?" Note, Gracious souls look upon
this as the worst thing in sin, that it is against God,
against his nature and his dominion, against his love
and his design! They that love God, for this rea
son hate sin.
(2.) By steadfastness of resolution. The grace
of God enabled him to overcome the temptation, by
avoiding the tempter. [1.] He hearkened not to
her, so much as to be with her, v. 10. Note, Those
that would be kept from harm, must keep them
selves out of harm's way: Avoid it, pass not by it.
Nay, [2.] When she laid hpld on him, he left his
garment in her hand, v. 12. He would not stay so
much as to parley with the temptation, but flew out
from it with the utmost abhorrence; he left his gar
ment, as one escaping for his life. Note, It is bet
ter to lose a good coat than a good conscience.
1 3. And it came to pass, when she saw
that he had left his garment in her hand,
and was fled forth, 14. That she called
unto the men of her house, and spake unto
them, saying, See, he hath brought in an
Hebrew unto us to mock us : he came in
unto me to lie with me, and I cried with a
loud voice: 15. And it came to pass,

when he heard that I lifted up my voice and
cried, that he left his garment with me, and
fled, and got him out. 16. And she laid
up his garment by her, until his lord came
home. 17. And she spake unto him ac
cording to these words, saying, The He
brew servant, which thou hast brought unto
us, came in unto me to mock me: 18.
And it came to pass, as I lifted up my voice
and cried, that he left his garment with me,
and fled out.
Joseph's mistress, having tried in vain to make
him a. criminal, now endeavours to represent him
as one; so to be avenged on him for his virtue.
Now was her love turned into the utmost rage and
malice, and she pretends she cannot endure the
sight of him, whom a while ago she could not en
dure out of her sight. Chaste and holy love will
continue, though slighted; but sinful • love, like
Amnon's to Tamar, is easily changed into sinful
hatred. 1. She accused him to his fellow servants, (v.
13. . 15.) and gave him a bad name among them.
Probably, they envied him his interest in their
master's favour, and his authority in the house; and
perhaps found themselves aggrieved, sometimes by
his fidelity, which prevented their purloining; and
therefore they were glad to hear any thing that
might tend to his disgrace, and, if there was room
for it, incensed their mistress yet more against him.
Observe, When she speaks of her husband, she
does not call him her husband, or her lord, but only
he; for she had forgotten the covenant ot her God,
that was between them. Thus the adulteress
(Prov. 7. 19.) calls her husband the good man.
Note, Innocence itself cannot secure a man's repu
tation. Not every one that keeps a good conscience,
can keep a good name.
2. She accused him to his master, who had pow
er in his hand to punish him, which his fellow ser
vants had not, v. 17, 18. Observe, 1. What an im
probable story she tells; producing his garments as
an evidence that he had offered violence to her,
which was a plain indication that she had offered
violence to him. Note, Those that have broken
the bonds of modesty, will never be held by the
bonds of truth. No marvel that she who had im
pudence enough to say, Lie with me, had front
enough to say, "He would have lien with me."
Had the lie been told to conceal her own crime, it
had been bad enough, yet in some degree, excusa
ble; but it was told, to be avenged upon his virtue;
a most malicious lie. And yet, 2. She manages it
so as to incense her husband against him; reflecting
upon him for bringing this Hebrew servant among
them, perhaps, at first against her mind, because
he was a Hebrew. Note, It is no new thing for the
best of men to be falsely accused of the worst of
crimes by those who themselves are the worst of
criminals. As this matter here was represented,
one would have thought chaste Joseph a very bad
man, and his wanton mistress a virtuous woman; it
is well that there is a day of discovery coming, in
which all shall appear in their true characters.
This was not the first time that Joseph's coat was
made use of as a false witness concerning him; his
father had been deceived by it before, now his
master. 19. And it came to pass, when his mas
ter heard the words of his wife, which she
spake unto him, saying, after this manner
did thy servant to me ; that his wrath was

GENESIS, XL.

kindled. 20. And Joseph's master took
him, and put him into the prison, a place
where the king's prisoners were bound :
and he was there in the prison. 21. But
the Lord was with Joseph, and showed
him mercy, and gave him favour in the
sight of the keeper of the prison. 22. And
the keeper of the prison committed to Jo
seph's hand all the prisoners that were in
the prison ; and whatsoever they did there,
he was the doer of it. 23. The keeper of
the prison looked not to any thing that was
under his hand; because the Lord was
with him, and that which he did, the Lord
made it to prosper.
Here is,
1. Joseph wronged by his master. He believed
the accusation, and either Joseph durst not make
his defence by telling the truth, as it would reflect
too much upon his mistress, or, his master would
not hear it, or would not believe it, and there is no
remedy, he is condemned to perpetual imprison
ment, v. 19, 20. God restrained his wrath, else he
had put him to death; and that wrath which im
prisoned him, God made to turn to his praise; in
order to which, Providence so disposed, that he
should be shut up among the king's prisoners, the
state-prisoners. Potiphar, it is likely, chose that
prison, because it was the worst; for there (the irons
entered into the soul, (Ps. 105. 18.) but God de
signed to pave the way to his enlargement He
was committed to the king's prison, that from
thence he might be preferred to the king's person.
Note, Many an action of false imprisonment will,
in the great day, be found to lie against the enemies
and persecutors of God's people. Our Lord Jesus,
like Joseph here, was bound, and numbered with
the transgressors.
2. Joseph owned and righted by his God, who is,
and will be, the just and powerful Patron of op
pressed innocence. Joseph was at a distance from
all his friends and relations, had not them with him
to comfort him, or to minister to him, or to mediate
for him; but the Lord was with Joseph, and showed
him mercy, v. 21. Note, (1.) God despises not his
prisoners, Ps. 69. 33. No gates or bars can shut
out his gracious presence from his people; for he
has promised that he will never leave them. (2. )
Those that have a good conscience in a prison,
have a good God there. Integrity and uprightness
qualify us for the divine favour, wherever we are.
Joseph is not long a prisoner, before he becomes a
little ruler even in the prison; which is to be attri
buted, under God, [1.] To the keeper's favour.
God gave him favour in the sight of the keeper of
the prison. Note, God can raise up friends for his
people, even there where they little expect to find
them, and can make them to be pitied even of those
that carry them captive, Ps. 106. 46. [2.] To Jo
seph's fitness for business. The keeper saw that
God was with him, and that every thing prospered
under his hand; and therefore intrusted him with
the management of the affairs of the prison, v. 22,
»23. Note, Wisdom and virtue will shine in the
narrowest spheres. A good man will do good
wherever he is, and will be a blessing even in bonds
and banishments; for the Spirit of the Lord is not
bound or banished, witness St. Paul, Phil. 1. 12. 13.
CHAP. XL.
In this chapter, things are working, though slowly, toward
Joseph's advancement I. Two of Pharaoh's servants
are committed to prison, and there to Joseph's care, and

195
so become witnesses of his extraordinary conduct, v.
1..4. II. They dreamed each of them a dream, which
Joseph interpreted, (v. 5. . 19.) and the event verified the
interpretation, (v 20. .22.) and so they became witness
es of his extraordinary skill. III. Joseph recommends
his case to one of them, whose preferment he foresaw,
(v. 14, 15.) but in vain, v. 23.
1. k ND it came to pass after these things,
l\. that the butler of the king of Egypt
and his baker had offended 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 was
bound. 4. And the captain of the guard
charged Joseph with them, and he served
them : and they continued a season in ward.
We should not have had this story of Pharaoh's
butler and baker recorded in Scripture, if it had not
been serviceable to Joseph's preferment. The
world stands for the sake of the church, and is
governed for its good. Observe, 1. Two of the
great officers of Pharaoh's court having offended
the king, are committed to prison. l>fote, High
places are slippery places; nothing more uncertain
than the favour of princes. Those that make
God's favour their happiness, and his service their
business, will find him a better master than Pha
raoh was,- and not so extreme to mark what they
do amiss. Many conjectures there are concerning
the offence of these servants of Pharaoh; some
make it no less than an attempt to take away his
life, others no more than the casual lighting of a
fly into his cup, and a little sand into his bread.
Whatever it was, Providence by this means brought
them into the prison where Joseph was. 2. The
captain of the guard himself, who was Potiphar,
charged Joseph with them, (v. 4. ) which intimates
that he began now to be reconciled to him, and
perhaps to be convinced of his innocence, though
he durst not release him, for fear of disobliging his
wife. John Baptist must lose his head, to please
Herodias. 5. And 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 the
king of Egypt, which were bound in the
prison. 6. And Joseph came in unto them
in the morning, and looked upon them, and,
behold, they were 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 sadly to-day? 8. And they said
unto him, We have dreamed a dream, and
there is no interpreter of it. And Joseph
said unto them, Do not interpretations belong
to God ? Tell me them, I pray you. 9.
And the chief butler told his dream to Jo
seph, and said to him, in my dream, behold,
a vine was before me; 10. And in the
vine were three branches: and it was as
though it budded, and her blossoms shot
forth ; and the clusters thereof brought forth
ripe grapes: 11. And Pharaoh's cup was

196

GENESIS, XL.

in my hand : and I took the grapes, and
pressed them into Pharaoh's cup, and I
gave the cup into Pharaoh's hand. 12.
And Joseph said unto him, This is the inter
pretation of it: The three branches are
three days: 13. Yet within three days
shall Pharaoh lift up thine head, and restore
thee unto thy place : and thou shalt deliver
Pharaoh's cup into his hand, after the for
mer manner when thou wast his butler. 1 4.
But think on me when it shall be well with
thee, and show kindness, I pray thee, unto
me, and make mention of me unto Pha
raoh, and bring me out of this house : 1 5.
For indeed I was stolen away out of the
land of the Hebrews : and here also have 1
done nothing, that thej should put me into
the dungeon. 16. "When the chief baker
saw that the interpretation was good, he
said unto Joseph, 1 also was in my dream,
and, behold, / had three white baskets on
my head : 1 7. And in the uppermost bas
ket there was of all manner of bake-meats
for Pharaoh ; and the birds did eat them out
of the basket upon my head. 1 8. And Jo
seph answered, and said, This is the inter
pretation thereof: The three baskets are
three days : 1 9. Yet within three days shall
Pharaoh lift up thy head from off thee, and
shall hang thee on a tree ; and the birds
shall eat thy flesh from off thee.
Observe,
I. The special providence of God, which filled
the heads of these two prisoners with unusual
dreams, such as made extraordinary impressions
upon them, and carried with them evidences of a
divine original, both in one night. Note, God has
immediate access to the spirits of men, which he
can make serviceable to his ownpurposes whenever
he pleases, quite beyond the intention of those con
cerned. To him all hearts are open, and anciently
he spake not only to his own people, but to others,
in dreams, Job 33. 15. Things to come were thus
foretold, but very obscurely.
Observe,II. The impression which was made upon these
prisoners by their dreams; (v. 6.) they were sad.
It was not the prison that made them sad, (they
were pretty well used to that, and perhaps lived
jovially there,) but the dream. Note, God has
more ways than one to sadden the spirits of those
that are to be made sad. Those sinners that are
hardy enough under outward troubles, and will not
yield to them, yet God can find out a way to punish;
he can take off their wheels, by wounding their
spirits, and laying loads upon them.
Observe,
Joseph's great tenderness and compassion toward
them. He inquired with concern, Wherefore look
ye sadly to day? v. 7. Joseph was their keeper,
and in that office he was mild. Note, It becomes us
to take cognizance of the sorrows even of those that
are under our check. Joseph was their companion
in tribulation, he was now a prisoner with them,
and had been a dreamer too. Note, Communion in
sufferings helps to work compassion toward those
that do suffer. Let us learn hence, 1. To concern
ourselves in the sorrows and troubles of others, and

to inquire into the reason of the sadness of our
brethren's countenances; we should be often con
sidering the tears of the oppressed, Eccl. 4. 1. It
is some relief to those that are in trouble, to be
taken notice of. 2. To inquire into the causes of
our own sorrow. "Wherefore do I look so sadly?
Is there a reason? Is it a good reason? Is there not
a reason for comfort sufficient to balance it, what
ever it is? Why art thou cast down, O my soul?"
Observe, IV. The dreams themselves, and the interpreta
tion of them. That which troubled these prisoners,
was, that being confined, they could not have re
course to the diviners of Egypt who pretended to
interpret dreams; there is no interpreter here in the
prison, v. 8. Note, There are interpreters, which
those that are in prison and sorrow, should wish to
have with them, to instruct them in the meaning
and design of Providence; (Elihu alludes to such,
when he says, If there be an interpreter, one
among a thousand, to show unto man his upright
ness, Job. 33. 23, 24. ) interpreters to guide their
consciences, not to satisfy their curiosity. Joseph,
hereupon, directed them which way to look, Do not
interpretations belong to God! He means the God
whom he worshipped, to the knowledge cf whom
he endeavours hereby to lead them. Note, 1. It is
God's prerogative to foretell things to come, Isa.
46. 10. 2. He must therefore have the praise of all
the gifts of foresight which men have ordinary or
extraordinary. Joseph premises a caveat against
his own praise, and is careful to transmit the glory
to God, as Daniel, ch. 2. 30. Joseph suggests, "If
interpretations belong to God, he is a free Agent,
and may communicate the power to whom he plea
ses, and therefore tell me your dreams."
Now, (1.) the chief butler's dream was a happy
presage of his enlargement, and re-advancement,
within three days; and so Joseph explained it to
him, v. 12, 13. Probably it had been usual with
him to press the full ripe grapes immediately into
Pharaoh's cup, the simplicity of that age not being
acquainted with the modern arts of making the
wine fine. Observe, Joseph foretold the chief but
ler's deliverance, but he did not foresee his own.
He had long before dreamt of his own honour, and
the obeisance which his brethren should do to him,
with the remembrance of which he must now sup
port himself, without any new or fresh discoveries.
The visions that are for the oomfort of God's saints,
are for a great while to come, and relate to things
that are very far off, while the foresights of others,
like this recorded here, look but three days before
them. (2. ) The chief baker's dream portended his ig
nominious death, v. 18, 19. The happy interpre
tation of the other's dream encouraged him to
relate his. Thus hypocrites, when they hear good
things promised to good christians, would put in for
a share, though they have no part or lot in the mat
ter. It was not Joseph's fault that he brought him
no better tidings: ministers are but interpreters,
they cannot make the thing otherwise than it is; if
therefore they deal faithfully, and their message
prove unpleasing, it is not their fault. Bad dreams
cannot expect a good interpretation.
Observe, V. The improvement Joseph made of this oppor
tunity, to get a friend at court, v. 14, 15. He
modestly bespoke the favour of the chief butler, .
whose preferment he foretold; But think on me,
when it shall be well with thee. Though the respect
paid to Joseph, made the prison as easy to him as a
prison could be, yet none can blame him for being
desirous of liberty. See here, 1. What a modest
representation he makes of his own case, v. 15.
He does not reflect. upon his brethren that sold

GENESIS, XL1.

197

him, he only says, I was stolen out of the land of
the Hebrews, that is, unjustly sent away thence, no
matter where the fault was. Nor does he reflect
on the wrong done him in this imprisonment by his
mistress that was his prosecutrix, and his master
that was his judge; but mildly avers his own inno
cence: Here have I done nothing, that they should
put me into the dungeon. Note, When we are
called to vindicate ourselves, we should carefully
avoid, as much as may be, speaking ill of others.
Let us be content to prove ourselves innocent, and
not be fond of upbraiding others with their guilt.
2. What a modest request he makes to the chief
butler: "Only, think on me. Pray, dome a kind
ness, if it lie in your way." And his particular pe
tition is, Bring me out of this house. He does not
say, "Bring me into Pharaoh's house, get me a
place at court." No, he begs for enlargement, not
preferment. Note, Providence sometimes designs
the greatest honours for those that least covet or
expect them.
20. And it came to pass the third day, 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 re
stored the chief butler unto his butlership
again ; and he gave the cup into Pharaoh's
hand : 22. But he hanged the chief baker ;
as Joseph had interpreted to them. 23.
Yet did not the chief butler remember Jo
seph, but forgat him.
Here is,
1. The verifying of Joseph's interpretation of the
dreams, on the very day prefixed. The chief but
ler and baker were both advanced, one to his office,
the other to the gallows, and both at the three days'
end. Note, Very great changes, both for the bet
ter, and for the wors^, often happen in a very little
time; so sudden are the revolutions of the wheel of
nature. The occasion of giving judgment severally
upon their case, was, the solemnizing of Pharaoh s
birth day, on which, all his servants being obliged
by custom to attend him, these two came to be in
quired after, and the cause of their commitment
looked into. The solemnizing of the birth-days of
Princes has been an ancient piece of respect done
them; and if it be not abused, as Jeroboam's was,
(Hos. 7. 5.) and Herod's, (Mark 6. 21.) is a usage
innocent enough: and we may all profitably take no
tice of our birth-days, with thankfalnes for the mer
cies of our birth, sorrow for the sinfulness of it, and
an expectation of the day of our death as better
than the day of our birth. On Pharaoh's birth-day,
he lifted up the head of those two prisoners, that is,
arraigned and tried them, (when Naboth was tried)
he was set on high among the people, 1 Kings 21. 9.
and he restored the chief butler, and hanged the chief
baker. If the butler was innocent, and the baker
guilty, we must own the equity of Providence in
clearing up the innocence of the innocent, and ma
king the sin of the guilty to find him out If either
both were equally innocent, or equally guilty, it is
an instance of the arbitrariness of such great princes
as pride themselves in that power which Nebuchad
nezzar set up for, (Dan. 5. 19. whom he would, he
slew, and whom he would, he kept alive,) forgetting
that there is a higher than they, to whom they are
accountable. 2. The disappointing of Joseph's expectation from
the chief butler; he remembered not Joseph, but for
gat him, v. 23. (1.) See here an instance of base
ingratitude; Joseph had deserved well at his hands,

had ministered unto him, sympathized with him,
helped him to a favourable interpretation of his
dream, had recommended himself to him as an ex
traordinary person upon all accounts; and yet he for
gat him. We must not think it strange, if in this
world we have hatred shown us for our love, and
slights for our respects. (2.) See how apt those
that are themselves at ease, are to forget others in
distress. Perhaps it is in allusion to this story, that
the prophet speaks of those that drink wine in bowls,
and are not grieved for the affliction of Joseph,
Amos 6. 6. Let us learn hence to cease from man.
Joseph perhaps depended too much upon his inter
est m the chief butler, and promised himself too
much from him; he learned by his disappointment
to trust in God only. We cannot expect too little
from man, nor too much from God.
So'me observe the resemblance between Joseph
and Christ in this story. Joseph's fellow-sufferers
were like the two thieves that were crucified with
Christ; the one saved, the other condemned. (It is
Dr. Lightfoot's remark, from Mr. Broughton.) One
of these, when Joseph said to him, Remember
me, when it shall be well with thee, forgat him; but
one of those, when he said to Christ, Remember me
when thou contest into thy kingdom, was not forgot
ten. We justly blame the chief butler's ingratitude
to Joseph, yet we conduct ourselves much more dis
ingenuously toward the Lord Jesus. Joseph had but
foretold the chief butler's enlargement, but Christ
wrought out our's, mediated with the King of kings
for us; yet we forget him, though often reminded of
him, though we have promised never to forget him:
thus ill do we requite him, like foolish people and
unwise.
CHAP. XLI.
Two things Providence is here bringing about. I. The ad
vancement of Joseph. II. The maintenance of Jacob and
his family in a time of famine ; for the eyes of the Lord
run to and fro through the earth, and direct the affairs of the
children of men for the benefit of those few whose hearts
are upright with him. In order to these, here is, I. Pha
raoh's dreams, v. 1 . . 8. 2. The recommendation of Jo
seph to him for an interpreter, v. 9 . . 13. 3. The interpreta
tion of the dreams, and the prediction of seven years plen
ty, and seven years' famine in Egypt, with the prudent
advice given to Pharaoh thereupon, v. 14 . . 36. 4. The
preferment of Joseph to a place of the highest power and
trust in Egypt, v. 37 . . 45. 5. The accomphsliment of
Joseph's prediction, and his fidelity to his trust, v. 46 . . 57.
1. 4 ND it came to pass at the end of

two full years, that Pharaoh dream
ed, and, behold, he stood by the river. 2.
And, behold, there came up out of the river
seven well-favoured kine, and fat-fleshed ;
and they fed in a meadow. 3. And, be
hold, seven other kine came up after them
out of the river, ill-favoured and lean-fleshed ;
and stood by the other kine upon the brink
of the river. 4. And the ill-favoured and
lean-fleshed kine did eat up the seven well-
favoured and fat kine. So Pharaoh awoke.
5. And he slept and dreamed the second
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, sprung up after them. 7. And
the seven thin ears devoured the seven rank
and full ears. And Pharaoh awoke, and,
behold, it was a dream. 8. And it came to
pass in the morning, that his spirit was trou-

198

GENESIS, XL1.

bled; and he sent and called for all the ma
gicians of Egypt, and all the wise men
thereof: and Pharaoh told them his dream;
but there was none that could interpret them
unto Pharaoh.
Observe, 1. The delay of Joseph's enlargement; it was not
till the end of two full years, (v. 1.) so long he wait
ed, after he had intrusted the chief butler with his
case, and began to have some prospect of relief.
Note, We have need of patience, not only bearing,
but waiting, patience. Joseph lay in prison until the
time that his word came, Ps. 105. 19. There is a
time set for the deliverance of God's people; that
time will come, though it seem to tarry; and when
it comes, it will appear to have been the best time,
and therefore we ought to wait for it, (Hab. 2. 3. )
and not think two full years too long to continue wait
ing. 2. The means of Joseph's enlargement, which were
Pharaoh's dreams, here related. If we were to look
upon them as ordinary dreams, we might observe
from them the follies and absurdities of a roving,
working, fancy; how it represents to itself tame
cows as beasts of prey, nay, more ravenous than any,
eating up those of their own kind; and ears of corn
devouring one another. Surely in the multitude of
dreams, nay, even in one dream, there are divers va
nities, Eccl. 5. 7. Now that God no longer speaks
to us in that way, I think it is no matter how little we
either heed them or tell them. * Foolish dreams re
lated can make no better than foolish talk. But
these dreams which Pharaoh dreamed, carried their
own evidence with them, that they were sent of
God; and therefore when he awoke, his spirit was
troubled, v. 8. It cannot but put us into a concern,
to receive any extraordinary message from heaven,
because we are conscious to ourselves that we have
no reason to expect any good tidings from thence.
His magicians were puzzled, the rules of their art
failed them; these dreams of Pharaoh it seems, did
not fall within the compass of them, so that they
could not offer at the interpretation of them. This
was to make Joseph's performance by the spirit of God
the more admirable. Human reason, prudence, and
foresight, mustbenon-plussed, that divine revelation
may appear the more glorious in the contrivance of
our redemption, 1. Cor. 2. 13, 14. Compare with
this story, Dan. 2. 27. — i. 7. — 5. 8. Joseph's own
dreams were the occasion of his troubles, and now
Pharaoh's dreams were the occasion of his enlarge
ment 9. Then spake the chief butler unto Pha
raoh, saying, I do remember my faults this
day. 10. Pharaoh was wroth with his ser
vants, and put me in ward in the captain of
the guard's house, both me and the chief ba
ker. 11. And we dreamed a dream in one
night, I and he ; we dreamed each man ac
cording to the interpretation of his dream.
12. And there was there with us a young
man, an Hebrew, servant to the captain of
the guard ; and we told him, and he inter
preted to us our dreams ; to each man ac-
* Yet, since our dreams are materially affected by all our moral
habits, and particularly by the previous tone of our passions, and
since they often bear away the mind into scenes, which, though they
may never occur in actual life, supply a decisive test of character;
we may occasionally derive from them important suggestions as it
respects health; purity, integrity, discretion, and the government of
the heart in general. Our author himself intimates to the same pur
port in his note on ch. 31. 29. See Beattie's Essays.— Ed.

cording to his dream he did interpret. 13.
And it came to pass, as he interpreted to us,
so it was ; me he restored unto mine office,
and him he hanged. 14. Then Pharaoh
sent and called Joseph, and they brought
him hastily out of the dungeon : and he sha
ved himself, and changed his raiment, and
came in unto Pharaoh. 15. And Pharaoh
said unto Joseph, I have dreamed a dream,
and there is none that can interpret it : and I
have heard say of thee, that thou canst un
derstand a dream to interpret it. 16. And
Joseph answered Pharaoh, saying, It is not
in me : God shall give Pharaoh an answer of
peace. Here is,
1. The recommending of Joseph to Pharaoh for
an interpreter. The chief butler did it more in com
pliment to Pharaoh, to oblige him, than ingratitude
to Joseph, or in compassion for his case. He makes
a fair confession, (v. 9.) "/ remember my faults
this day, in forgetting Joseph." Note, It is best to
remember our duty, and to do it in its time; but if we
have neglected that, it is next best to remember
our faults, and repent of them, and do our duty at
last: better late than never. Some think he means
his faults against Pharaoh, for which he was impri
soned; and then he would insinuate that though
Pharaoh had forgiven him, he had not forgiven him
self. The story he had to tell, was, in short, That
there was an obscure young man in the king's prison,
who had very properly interpreted his dream, and
the chief baker's (the event corresponding in each
with the interpretation,) and that he would recom
mend him to the king his master for an interpreter.
Note, God's time for the enlargement of his people
will appear at last to be the fittest time. If the
chief butler had at first used his interest for Joseph's
enlargement, and had obtained it, it is probable that,
upon his release, he would have gone back to the
land of the Hebrews again, which he spake of so
feelingly, (ch. 40. 15.) and then he had neither been
so blessed himself, nor such a blessing to his family,
as afterwards he proved. But staying two years
longer, and coming out now upon this occasion, at
last, to interpret the king's dreams, way was made
for his very great preferment. Those that patient
ly wait for God, shall be paid for their waiting, not
only principal but interest, Lam. 3. 26.
2. The introducing of Joseph to Pharaoh. The
king's business required haste; Joseph is sent for out
of the dungeon with all speed; Pharaoh's order dis
charged him, both from his imprisonment, and from
his servitude, and made him a candidate for some of
the highest trusts at court. The king can scarcely
allow him time, but that decency required it, to
shave himself, and to change his raiment, v. 14. It
is done with all possible expedition, and Joseph is
brought in, perhaps almost as much surprised as Pe
ter was, Acts 12. 9. So suddenly is his captivity
brought back, that he is as one that dreams, Ps. 126.
1. Pharaoh immediately, without inquiring who or
whence he was, tells him his business, that he expect
ed he should interpret his dream, v. 15. To which
Joseph makes him a very modest decent reply, (v.
16.) in which, (1.) He gives honour to God; " It is
not in me, God must give it. " Note, Great gifts
then appear most graceful and illustrious, when
those that have them, use them humbly, and take
not the praise of them to themselves, but give it to
God. To such God gives more grace. (2.) He
shows respect to Pharaoh, and hearty good will to

GENESIS, XLI

199

him and his government, in supposing that the inter
pretation would be an answer ofpeace. Note, Those
that consult God's oracles, may expect an answer of
peace. If Joseph be made the interpreter hope the
best 1 7. And Pharaoh said unto Joseph, In
my dream, behold, 1 stood upon the bank of
the river. 1 8. And, behold, there came up
out of the river seven kine, fat-fleshed and
well-favoured ; and they fed in a meadow.
19. And, behold, seven other kine came up
after them, poor, and very ill-favoured, and
lean-fleshed, such as I never saw in all the
land of Egypt for badness. 20. And the
lean and the ill-favoured kine did eat up the
first seven fat kine. 21. And when they had
eaten them up, it could not be known that
they had eaten them ; but they were still ill-
favoured, as at the beginning. So I awoke.
22. And! saw in my dream, and, behold,
seven ears came up in one stalk, full and
good. 23. And, behold, seven ears, wither
ed, thin, and blasted with the east wind,
sprung 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 to me. 25. And
Joseph said unto Pharaoh, The dream of
Pharaoh is one : God hath showed Pharaoh
what he is about to do. 26. The seven
good kine are seven years ; and the seven
good ears are seven years : the dream is one.
27. And the seven thin and ill-favoured kine
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 showeth unto Pharaoh. 29. Behold,
there come seven years of great plenty
throughout all the land of Egypt. 30. And
there shall arise after them seven years of
famine ; and all the plenty shall be forgot
ten in the land of Egypt ; and the famine
shall consume the land. 31. And the plen
ty shall not be known in the land by reason
of that famine following ; for it shall be very
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.
Here,
I. Pharaoh relates his dream. He dreamt that
he stood upon the bank of the river Nile, and saw
the kine, both the fat ones, and the lean ones, come
out of the river. For the kingdom of Egypt had no
rain, as appears, Zech. 14. 18, but the plenty of
the year depended upon the overflowing of the river,
and it was about one certain time of the year that
it overflowed. If it rose to fifteen or sixteen cubits,
there was plenty; if to twelve or thirteen only, or
under, there was scarcity. See how many ways
Providence has of dispensing its gifts; yet what

ever the second causes are, our dependence is
still the same upon the First Cause, who makes
every creature that to us, that it is, be it rain or
river. II. Joseph interprets his dream, and tells him
that it signified seven years of plenty now immedi
ately to ensue, which should be succeeded by as
many years of famine.
1. The two dreams signify the same thing, but
the repetition was to denote the certainty, the near
ness, and the importance, of the event, v. 32.
Thus has God often showed the immutability of
his counsel by two immutable things, Heb. 6. 17, 18.
The covenant is sealed with two sacraments; and
in the one of them there are both bread and wine,
wherein the dream is one, and yet it is doubled, for
the thing is certain.
2. Yet the two dreams had a distinct reference
to the two things wherein we most experience plen
ty and scarcity, namely, grass and corn. The
plenty and scarcity of grass for the cattle were sig
nified by the fat kine and the lean ones; the plenty
and scarcity of herb for the service of man, by the
full ears and the thin ones.
3. See what changes the comforts of this life are
subject to. After great plenty, may come great
scarcity; how strong soever we may think our
mountain stands, if God speak the word, it will
soon "be moved. We cannot be sure that to-mor
row shall be as this day, next year as this, and much
more abundant, Isa. 56. 12. We must learn how
to want, as well as how to abound.
4. See the goodness of God, in sending the seven
years of plenty before those of famine, that provi
sion might be made accordingly. Thus he sets the
one over against the other, Eccl. 7. 14. With what
wonderful wisdom has Providence, that great
House- Keeper, ordered the affairs of this numerous
family from the beginning hitherto ! Great variety
of seasons there have been, and the produce of the
earth is sometimes more and sometimes less; yet,
take one time with another, what was miraculous
concerning the manna, is ordinarily verified in the
common course of Providence, He that gathers
much, has nothing over, and he that gathers little,
has no lack, Exod. 16. 18.
5. See the perishing nature of our worldly enjoy
ments. The great increase of the years of plenty
was quite lost and swallowed up in the years cf fa
mine; and the overplus of it, which seemed very
much, yet did but just serve to keep men alive, v.
29 . . 31. Meats for the belly, and the belly for meats,
but God shall destroy both it and them, 1 Cor. 6.
13. There is bread which endures to everlasting
life, which shall not be forgotten, and which it is
worth while to labour for, John 6. 27. They that
make the things of this world their good things,
will find but little pleasure in remembering that
they have received them, Luke 16. 25.
6. Observe, God revealed this beforehand to
Pharaoh, who, as king of Egypt, was to be the fa
ther of his country, and to make prudent provision
for them. Magistrates are called shepherds, whose
care it must be, not only to rule, but to feed.
33. Now 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 com under
the hand of Pharaoh, and let them keep food
in the cities. 36. And that food shall be for

200

GENESIS, XLI

store to the land against the seven years of
famine, which shall be in the land of Egypt;
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 servants,
Can we find such a one as this is, a man in
whom the spirit of God is ? 39. And Pha
raoh said unto Joseph, Forasmuch as God
hath showed thee all this; there is none so dis
creet and wise as thou art. 40. Thou shalt
be over my house, and according unto thy
word shall all my people be ruled : only in
Ihe 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 ; 43. And
he made him to ride in the second chariot
which he had ; and they cried before him,
Bow the knee : and he made him ruler over
all the land of Egypt. 44. And Pharaoh
said unto Joseph, I am Pharaoh, and without
thee shall no man lift up his hand or foot in
all the land of Egypt. 45. And Pharaoh
called Joseph's name Zaphnath-paaneah ;
and he gave him to wife Asenath the daugh
ter of Poti-pherah priest of On. And Jo
seph went out over all the land of Egypt.
Here is,
I. The good advice that Joseph gave to Pharaoh,
which was, 1. That in the years of plenty he
should lay up for the years of famine; buy up corn
when it was cheap, that he might both enrich him
self, and supply the country, when it would be dear
and scarce. Note, (1.) Fair warning should always
be followed with good counsel. Therefore the pru
dent man foresees the evil, that he may hide him
self. God has in his word told us of a day of trial
and exigence before us, when we shall need all the
grace we can get, and all little enough, "Now,
therefore, provide accordingly." (2.) Times of
gathering mustbe diligently improved, because there
will come a time of spending. Let us go to the ant,
and leam of her this wisdom, Prov. 6. 6 . . 8. 2.
Because that which is every body's work, common
ly proves nobody's work; he advises Pharaoh to
appoint officers who should make it their business,
and to pitch upon some one person to preside in the
affair, v. 33. Probably, if Joseph had not advised
this, it had not been done; Pharaoh's counsellors
could no more improve the dream, than his magi
cians interpret it; therefore, it is said of him, (Ps.
105. 22.) that he taught the senators wisdom.
Hence, we may justly infer, with Solomon, (Eccl.
4. 13.) Better' is a poor and a wise child, than an
old and foolish king.
II. The great honour that Pharaoh did to Joseph.
1. He gave him an honourable testimony; He is
a man in whom the Spirit of God is; and that puts
a great excellency upon any man; such men ought
to be valued, v. 38. He isa nonsuch for prudence,
There is none so discreet and wise as thou art, v. 39.
Now he is abundantly recompensed for the disgrace
that had been done him; and his righteousness is
as the morning-light, Ps. 37. 6.

2. He puts him into an honourable office; not only
employed him to buy up corn, but made him prime-
minister of state, comptroller of the household,
Thou shalt be over my house, Chief Justice of the
kingdom, according to thy word shall all my people
be ruled or armed, as some read it, and then it be
speaks him General of the forces. His commission
was very ample, I have set thee over all the land of
Egypt; (v. 41. ) without thee shall no man lift up
his hand or foot; (v. 44.) all the affairs of the king
dom must pass through his hand. Nay, (v. 40.)
only in the throne will I be greater than thou.
Note, It is the wisdom of princes to prefer those,
and the happiness of people to have those preferred,
to places of power and trust, in whom the Spirit of
God is. It is probable, that there were those about
the court who opposed Joseph's preferment, which
occasioned Pharaoh so often to repeat the grant,
and with that solemn sanction, (v. 44.) / am Pha
raoh. When the proposal was made that there
should be a corn-master-general nominated, it is
said, (v. 37.) Pharaoh's servants were all pleased
with the motion, each hoping for the place; but
When Pharaoh said to them, " Joseph shall be the
man," we do not read that they made him any an
swer, being uneasy at it, and acquiescing, only be
cause they could not help it. Joseph had enemies,
no doubt, archers that shot at him, and hated him,
ch. 49. 23. as Daniel, ch. 6. 4.
3. He put upon him all the marks of honour ima
ginable, to recommend him to the esteem and re
spect of the people, as the king's favourite, and one
whom he delighted to honour. (1. ) He gave him
his own ring, as a ratification of his commission,
and in token of peculiar favour; or it was like deli
vering him the great seal. (2. ) He put fine clothes
upon him, instead of his prison-garments. For
they that are in king's palaces must wear soft cloth
ing; he that, in the morning, was dragging his fet
ters of iron, before night, was adorned with a chain
of gold. (3.) He made him ride in the second cha
riot, next his own, and ordered all to do obeisance
to him: "Bow the knee, as to Pharaoh himself."
(4.) He gave him a new name, to show his autho
rity over him, and yet such a name as bespoke the
value he had for him, Zaphnath-paaneah — 4 re-
vealer of secrets. (5. ) He married him honourably
to a prince's daughter. Where God had been libe
ral in giving wisdom and other merits, Pharaoh
was not sparing in conferring honours. Now this
preferment of Joseph was, [1.] An abundant re
compense for his innocent and patient suffering, a
lasting instance of the equity and goodness of Provi
dence, and an encouragement to all good people to
trust in a good God. [2.] It was typical of the ex
altation of Christ, that great Revealer of secrets,
(John 1. 18.) or, as some translate Joseph's new
name, the Saviour of the world. The brightest
glories of the upper world are put upon him, the
highest trust lodged in his hand, and all power
given him both in heaven and earth. He is Ga
therer, Keeper, and Disposer, of all the stores of
divine grace, and Chief Ruler of the kingdom of
God among men. The work of ministers is to cry
before him, " Bow the knee; kiss the Son."
46. And Joseph was thirty years old
when he stood before Pharaoh king of
Egypt : and Joseph went out from the pre
sence of Pharaoh, and went throughout all
the land of Egypt. 47. And in the seven
plenteous years the earth brought forth by
handfuls. 48. And he gathered up all the
food of the seven years, which were in the
land of Egypt, and laid up the food in the

GENESIS, XLI1

201

cities : the food of th& field, which was
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. And unto Joseph were born two sons
before the years of famine came, which
Asenath the daughter of Poti-pherah priest
of On bare unto him. 51. And Joseph
called the name of the first-born 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 called he
Ephraim : For God hath caused me to be
fruitful in the land of my affliction. 53.
And the seven years of plenteougness, that
was in the land of Egypt, were ended. 54.
And the seven years of dearth began to
come, according as Joseph had said: and
the dearth was in all lands ; but in all the
land of Egypt there was bread. 55. And
when all the land of Egypt was famished,
the people cried to Pharaoh 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 the face of the
earth: and Joseph opened all the store
houses, and sold unto the Egyptians ; and
the famine waxed sore in the land of Egypt.
57. And all countries came into Egypt to
Joseph for to buy corn ; because that the
famine was so sore in all lands.
Observe here,
I. The building of Joseph's family in the birth of
two sons, Manasseh and Ephraim, v. 50. . 52. In
the names he gave them he owned the Divine Pro
vidence giving this happy turn to his affairs. 1.
He was made to forget his misery, Job 11. 16. We
should bear our afflictions when they are present,
as those that know not but Providence may so out
weigh them by afterTComforts, as that we may even
forget them when they are past But could he be
so unnatural as to forget all his father's house? He
means the unkfndness he received from his breth
ren, or perhaps the wealth and honour he expect
ed from his father, with the birth-right The robes
which he now wore, made him forget the coat of
divers colours which he wore in his father's house.
2. He was made fruitful in the land of his afflic
tion; it had been the land of his affliction, and in
some sense it was still so, for it was not Canaan,
the land of promise. His distance from his father
was still his affliction. Note, Light is sometimes
sown for the righteous in a barren and unlikely soil;
and yet if God sow it, and water it, it will come up
again. The afflictions of the saints promote their
fruitfulness. Ephraim signifies Fruitfulness, and
Manasseh, Forgetfulness, for these two often go to
gether; when Jeshurun waxed fat, he forgat God
his^ Maker.
II. The accomplishment of Joseph's predictions;
Pharaoh had great confidence in the truth of them,
perhaps finding in his own mind, beyond what an
other person could, an exact correspondence between
them and his dreams as between the key and the
lock; and the event showed that he was not deceiv
ed. The seven plenteous years came, (v. 47.) and
Vol. i.— 2 C

at length, they were ended, v. 53, Note, we ought
to foresee the approaching period of the days both
of our prosperity and of our opportunity; arid there
fore must not be secure in the enjoyment of our
prosperity, nor slothful in the improvement of our
opportunity; years of plenty will end, therefore,
What thy- hand finds to do, do it; and gather in gath
ering time. The morning cometh, and also the
night, (Isa.. 21. 12.) the plenty, and also the famine.
The seven years of dearth began to come, v. 54.
See what changes' of conditions we are liable to in
this world, and what need we have to be joyful in a
day ofprosperity, and in a day of adversity to con
sider, Eccl. 7. 14. This famine, it seems, was not
only in Egypt, bat in other lands, in all lands, that
is, all the neighbouring countries ; fruitful lands are
soon turned into barrenness for the iniquity of them
that dwell therein, Ps. 107. 34. It is here said, that
in the land of Egypt there was bread; meaning, pro
bably, not that only which Joseph had bought up for
the king, but that which private persons, by his ex
ample, and upon the public notice of this predic
tion, as well as by the rules of common prudence,
had laid up.
III. The performance of Joseph's trust; he was
found faithful to it, as a steward ought to be. 1. He
was diligent in laying up, while the plenty lasted, v.
48, 49. He that thus gathers, is a wise son. 2. He
was prudent and careful in giving out, when the fa
mine came, and kept the markets low by furnishing
them at reasonable rates out of his stores. The peo
ple in distress cried to Pharaoh, as that woman to
the king of Israel, (2 Kings 6. 26. ) Help, my lord,
0 king: he sent them to his treasurer, Go to Joseph.
Thus God in the gospel directs those that apply
themselves to him for mercy and grace, to go to the
Lord Jesus, in whom all fulness dwells; and, What
he saith to you, do. Joseph, no doubt, with wisdom
and justice fixed the price of the corn he sold, so that
Pharaoh, whose money had bought it up, might
have a reasonable profit, and yet the country might
not be oppressed, nor advantage taken of their pre
vailing necessity; while he that withholdeth corn,
when it is dear, in hopes it will yet grow dearer,
though people perish for want of it, has many a
curse for so doing, (and it is not a curse causeless,)
blessings shall be upon the head of him that thus setl-
eth it, Prov. 11. 26. And let the price be determin
ed by that golden rule of justice, to do as we would
be done by.
CHAP. XLII.
We had in the foregoing chapter, the fulfilling of the
dreams which Joseph had interpreted: in this and the fol
lowing chapters, we have the fulfilling of the dreams
which Joseph himself had dreamed, that his father's family
should do obeisance to him. The story is very largely
and particularly related of what passed between Joseph
and his brethren, not only because it is an entertaining
story, and, probably, was much talked of, both among
the Israelites and among the Egyptians, but because it
is very instructive, and it gave occasion for the removal
of Jacob's family into Egypt, on which so many great-
events afterward depended.- We have, in this chapter,
I. The humble application of Jacob's sons to Joseph, to
buy corn, v. 1 . . 6. II. The fright Joseph put them into,,
for their trial, v. 7 . . 20. III. The conviction they were
now under of their sin concerning Joseph long before,
v. 21 . . 24. IV. Their return to Canaan with corn, and
the great distress their good father was in, upon hearing
the account of their expedition, v. 25 . . 38.
1 . ""teTOW when Jacob saw that there was
_L^I 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

202

GENESIS, XLI1.

live, and not die. 3. And Joseph's ten
brethren went down to buy corn in Egypt.
4. But Benjamin, Joseph's brother, Jacob
sent not with his brethren ; for he said, Lest
peradventure mischief befall him. . 5. And
the sons of Israel came to buy corn among
those that came : for the famine was in the
land of Canaan. 6. And Joseph was the
governor over the land, and he it was that
sold to all the people of the land : and Jo
seph's brethren came, and bowed down
themselves before him with their faces to the
earth. Though Jacob's sons were all married, and had
families of their own, yet, it should seem, they
were still incorporated in one society, under the
conduct and presidency of their father Jacob.
We have here,
I. The orders he gave them to go and buy corn
in Egypt, v. 1, 2. Observe, 1. The famine was
grievous in the land of Canaan. It is observable that
all the three Patriarchs, to whom Canaan was the
land of promise, met with famine in that land;
which was not only to try their faith, whether they
could trust God, though he should slay them, though
he should starve them, but to teach them to seek
the better country, that is, the heavenly, Heb. 11.
14 . . 16. We have need of something to wean us
from this world, and make us long for a better. 2.
Still when there was famine in Canaan, there was
corn in Egypt Thus Providence orders it, that
one place should be a succour and supply to another;
for we are all brethren. The Egyptians, the seed
of the accursed Ham, have plenty, when God's bless
ed Israel want. Thus God, in dispensing common
favours, often crosses hands; yet observe, the plenty
Egypt now had, was owing, under God, to Joseph's
prudence and care: if his brethren had not sold him
into Egypt, but respected him according to his me
rits, who knows but he might have done the same
thing for Jacob's family, which now he had done for
Pharaoh, and the Egyptians might then have come
to them to buy corn; but those who drive away from
among them wise and good men, know not what they
do. 3. Jacob saw that there was corn in Egypt;
he saw the corn that his neighbours had brought
there and brought home. It is a spur to exertion,
to see where supplies are to be had, and to see oth
ers supplied. Shall others get food for their souls,
and shall we starve while it is to be had? 4. He re
proved his sons for delaying to provide corn for their
families, Why do ye look one upon another? Note,
¦When we are in trouble and want, it is folly for us
to stand looking upon one another, that is, to stand
desponding and despairing, as if there were no hope,
no help; to stand disputing either which shall have
the honour of going first, or which shall have the
safety of coming last; to stand deliberating and de
bating what we shall do, and doing nothing; to stand
dreaming under a spirit of slumber, as if we had
nothing to do, and to stand delaying, as if we had
time to command. Let it never be said, " We left
that to be done to-morrow, which we could as well
have done to-day." 5. He quickened them to goto
Egypt, Get you down thither. Masters of families
must not only pray for daily bread for their families,
and food convenient, but must lay out themselves
with care and industry to provide it.
II. Their obedience to these orders, v. 3, They
went down to buy corn; they did not send their ser
vants, but very prudently went themselves to lay out
their own money. Let none think themselves too great
or too good to take pains. Masters of families should

see with their own eyes, and take heed of leaving
too much to servants. Only Benjamin went not
with them, for he was his father's darling. To
Egypt they came, among others, and having a con
siderable cargo of corn to buy, they were brought
before Joseph himself, who, probably, expected
they would come; and according to the laws of
courtesy, they bowed down themselves before him,
v. 6. Now their empty sheaves did obeisance to
his full ones. Compare this with Isa. 60. 14. and
Rev. 3. 9.
7. And Joseph saw his brethren, and he
knew them, but made himself 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. 9. And Joseph re
membered the dreams which he dreamed
of them, and said unto them, Ye are spies ;
to see the nakedness of the land ye are
come. 1 0. And they said unto him, Nay,
my lord, but to buy food are thy servants
come. 11. We are all one man's sons ; we
are true men; thy servants are no spies.
1 2. And he said unto them, Nay, but to see
the nakedness of the land ye are come. 13.
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. 14.
And Joseph said unto them, That is it that
I spake unto you, saying, Ye are spies. 15.
Hereby ye shall be proved : by the life of
Pharaoh ye shall not go forth hence, except
your youngest brother come hither. 16.
Send one of you, and let him fetch your
brother, and ye shall be kept in prison, that
your words may be proved, whether there
be any truth in you : or else by the life of
Pharaoh surely ye are spies. 1 7.. And he
put them altogether into ward three days.
18. And Joseph said unto them the third
day, This do, and live \for I fear God. 19.
If ye be true men, let one of your brethren
be bound in the house of your prison : go ye,
cany com 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. And they did so.
We may well wonder that Joseph during the 20
years that he had now been in Egypt, especially
during the last 7 years that he had been in power
there, never sent to his father to acquaint him with
his circumstances; nay it is strange that he who so
often wen? throughout all the land of Egypt, {ch.
41. 45, 46.) never made an excursion to Canaan, to
visit his aged father, when he was in the borders of
Egypt, that lay next to Canaan; perhaps it would
not have been above three or four days journey for
him in his chariot. It is a probable conjecture, that
his whole management of himself in this affair was
by special direction from Heaven, that the purpose
of God concerning Jacob and his family might be
accomplished. When Joseph's brethren came he

GENESIS, XLI1.

203

knew them by many a satisfactory token, but they
knew not him, little thinking to find him there, v.
8. He remembered the dreams, (v. 9.) but they had
forgotten them. The laying up of God's oracles in
our hearts, will be of excellent use to us in all our
conduct. Joseph had an eye to his dreams which
he knew to be divine, in his carriage toward his
brethren, and aimed at the accomplishment of
them, and the bringing of his brethren to repent
ance for their former sins; and both those points
were gained.
1. He showed himself very rigorous and harsh
with them; the very manner of his speaking, consi
dering the post he was in, was enough to frighten
them; for he spake roughly to them, v. 7. He
charged them with bad designs against the govern
ment, (v. 9. ) treated them as dangerous persons,
Ye are spies, protesting by the life of Pharaoh that
they were so, v. 16. Some make that an oath, oth
ers make it no more than a vehement asseveration,
like that, as thy soul liveth; however, it was more
than yea, yea, and nay, nay, and therefore came of
evil. Note, Bad words are soon learned by con
verse with those that use them, but not so soon un
learned. Joseph, by being much at court, got the
courtier's oath, By the life of Pharaoh; perhaps de
signed hereby to confirm his brethren in their
belief that he was an Egyptian, and not an Israelite;
they knew this was not the language of , a son of
Abraham; when Peter would prove himself no dis
ciple of Christ, he cursed and swore. Now, why
was Joseph thus hard upon his brethren? We may
be sure it was not from a spirit of revenge, that he
might trample upon them now, who had formerly
trampled upon him; he was not a man of that tem
per. But, (1.) It was to enrich his own dreams,
and complete the accomplishment of them. (2.) It
was to bring them to repentance. (3.) It was
to get out of them an account of the state of their
family, which he lsnged to know: they would have
discovered him, if he had asked as a friend, there
fore he asks as a judge. Not seeing his brother
Benjamin with them, perhaps he began to suspect
that they had made away with him too, and there
fore gives them occasion to speak of their father
and brother. Note, God in his providence some
times seems harsh with those he loves, and speaks
roughly to those whom he has yet great mercy in
store for.
They, hereupon, were very submissive; they
spake to him with all the respect imaginable; Nay,
my lord; (v. 10. ) a great change since they said,
Behold, this dreamer comes. They very modestly
deny the charge, We are no spies; they tell him
their business, that they came to buy food, a justifi
able errand, and the same that many strangers came
to Egypt upon at this time; they undertake to give a
particular account of themselves and their family;
(v. 13.) that was what he wanted.
3. He clapped them all up in prison for three
days, v. 17. Thus God deals with the souls he de
signs for special comfort and honour; he first hum
bles them, and terrifies them, and brings them un
der a spirit of bondage, and then binds up their
wounds by the spirit of adoption.
4. He concluded with them, at last, that one of
them should be left as an hostage, and the rest
should go home and fetch Benjamin. It was a very
encouraging word he said to them, .(v. 18.) I fear
God; as if he had said, "You may assure yourselves
I will do you no wrong; I dare not, for I know that,
high as I am, there is one higher than I." Note,
With those that fear God, we have reason to expect
fair dealing. The fear of God will be a check upon
those that are in power, to restrain them from abus
ing their power to oppression and tyranny; those !
that have no one else to stand in awe of, ought to i

stand in awe of their own consciences. See Neh. 5.
15, So did not I, because of the fear of God.
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 ; there
fore is this distress come upon us. 22. And
Reuben answered them, saying, Spake 1
not unto you, saying, Do not sin against the
child ; and ye would not hear ? Therefore,
behold, also, his blood is required. 23. And
they knew not that Joseph understood them ;
for he spake unto them by an interpreter.
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 commanded to fill their
sacks with corn, and to restore every man's
money into his sack, and to give them pro
vision for the way : and thus did he unto
them. 26. And they laded their asses with
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 was in his sack's mouth. 28.
And he said unto his brethren, My money
is restored ; and, lo, it is even in my sack :
and their heart failed them, and they were
afraid, saying one to another, What is this
that God hath done unto us ?
Here is,
I. The penitent reflection Joseph's brethren made
upon the wrong they had formerly done to him, v.
21. They talked the matter over in the Hebrew
tongue, not suspecting that Joseph, whom they took
for a native of Egypt, understood them, much less
that he was the person they spake of. 1. They re
membered with regret the barbarous cruelty where
with they persecuted him, We are verily guilty
concerning our brother: we do not read that they
said this, during their three days' imprisonment;
but now when the matter was come to some issue,
and they saw themselves still embarrassed, now
they began to relent. Perhaps Joseph's mention
of the fear of God, (v. 18. ) put them rpon consi
deration, and extorted this reflection Now see
here, (1.) The office of conscience; it is a remem
brancer, to bring to mind things long since said and
done, to show us wherein we have erred, though it
waslong ago,asthis reflection here was above twenty
years after the sin was committed. As time will not
wear out the guilt of sin, so it will not blot out the
records of conscience; when the guilt of this sin of
Joseph's brethren was fresh, they made light of it,
and sat down to feat bread; but now, long afterward,
their consciences reminded them of it (2.) The
benefit of afflictions; they often prove the happy
and effectual means of awakening conscience, and
bringing sin to our remembrance, Job 13. 26. (3.)
The evil of guilt concerning our brethren; of all
their sins, that was it that conscience now reproach
ed them for; whenever we think we have wrong
done us, we ought to remember the wrong we have
dene to others, Ecc. 7. 21. 22. 2. Reuben only re
membered with comfort, that he had been an advo
cate for his brother, and had done what he could to
prevent the mischief they did him, (v. 22. ) Spake

204

GENESIS, XLllf

I not unto you, saying, Do not sin against the child?
Note, (1.) It is an aggravation of the sin, that it was
committed' against admonitions. (2.) When we
come to share with others in their calamities, it will
be a comfort to us, if we have the testimony of our
consciences for us,- that we did not share with them
in their iniquities, but, in our places, witnessed
against them. This shall be our rejoicing in the day
of evil, and take out the sting.
II. Joseph's tenderness toward them upon this
occasion. He retired from them to weep, v. 24.
Though his reason directed that he should still
carry himself as a stranger to them, because they
were not as yet humbled enough; yet natural affec
tion could not but work, for he was a man of a ten
der spirit. This represents the tender mercies of
our God toward repenting sinners. See Jer. 31. 20. t
Since I spake against him, I do earnestly remember
him still. See Judg. 10. 16.
III. The imprisonment of Simeon, v. 24. He
chose him for the hostage, probably, because he re
membered him to have been his most bitter enemy,
or because he observed him now to be least hum
bled and concerned; he bound him before their eyes,
to affect them all; or perhaps it is intimated that
though he bound him with some severity before
them, yet afterward, when they were gone, he took
off his bonds.
IV. The dismission of the rest of them. They
came for corn, .and corn they had; and not only so,
but every man had his money restored in his sack's
mouth. Thus Christ, our Joseph, gives out supplies
without money and without price. Therefore the
poor are invited to buy, Rev. 3. 17, 18. This put
them into great consternation, v. 28, Their heart
failed them, and they were afraid, saying one to
another, What is this that God hath done to us? 1.
It was really a merciful event; for I hope it will be
allowed they had no wrong done to them, (when
they had their money given them back, ) but a kind
ness; yet they were thus terrified by it. Note, (1.)
Guilty consciences are apt to take good providences
in a bad sense, and to put wrong constructions even
upon those things that make for them. They flee
when none pursues. (2. ) Wealth sometimes brings
as much care along with it as want does, and more
too. If they had been robbed of their money, they
could not have been worse frightened than they
were now, when they found their money in their
sacks. Thus he whose ground brought forth plen
tifully, said, What shall I do? ~Luke 12. 17. 2. Yet,
in their circumstances, it was very amazing. They
knew that the Egyptians abhorred a Hebrew, (ch.
43. 32.) and therefore, since they could not expect
to receive any kindness from them, they concluded
that this was done with a design to pick a quarrel
with them; the rather, because the man, the lord
of the land, had charged them as spies. Their own
consciences also were awake, and their sins set in
order before them;- and this puts them into confu
sion. Note, (1.) When men's spirits are sinking,
everything helps to sink them. (2.) When the
events of Providence concerning us are surprising,
it is good to inquire what it is that God has done,
and is doing with us, and to consider the operation
of his hands.
29. And they came unto Jacob their fa
ther unto the land of Canaan, and told him
all that befell unto them, saying, 30. The man
who is the lord of the land, spake roughly to
us, and took us for spies of the country. 3 1 .
And we said unto him, We are true men ;
we are no spies : 32. We be twelve bre
thren, sons of our father; one is not, and

the youngest is this day with our father in
the land of Canaan. 33. And the man, the
lord of the country, said unto us, hereby
shall I know that ye are true men ; leave
one of your brethren here with me, and
take food for the famine of your house
holds, and be gone : 34. And bring your
youngest brother unto me : then shall 1
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 emptied their sacks,
that, behold, every man's bundle of money
was 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 children : Joseph is not, and Simeon is
not, and ye will take Benjamin away : all
these things are against me. 27. And Reu
ben 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. 38. And he said, My son shall
not go down with you, for his brother is
dead, and he is left alone : if mischief be
fall him by the way in the which ye go, then
shall ye bring down my gray hairs with sor
row to the grave.
Here is,
1. The report which Jacob's sons made to their fa
ther, of the great distress they had been in in Egypt;
how they had been suspected, and threatened, and
obliged to leave Simeon a prisoner there, till they
should bring Benjamin with them thither. Who
would have thought of this, when they left home?
When we go abroad, we should consider how many
sad accidents, that we little think of, may befall us
before "we return home. We know not what a day
may bring forth, we ought therefore to be always
ready for the worst.
2. The deep impression this made upon the good
man. The very bundles of money which Joseph
returned, in kindness, to his father, frightened him;
(v. 35.) for he concluded it was done with some mis
chievous design, or perhaps suspected his own sons
to have committed some offence, and so to have run
themselves into a praemunire — a penalty; which is
intimated in what he says, (v. 36. ) Me have ye be
reaved. He seems to lay the fault upon them;
knowing their characters, he feared they had pro
voked the Egyptians, and perhaps forcibly or frau
dulently, brought home their money. Jacob is here
much out of temper. (1. ) He has very melancholy-
apprehensions concerning the present state of his
family; Joseph is not, and Simeon is not; whereas
Joseph was in honour, and Simeon in the way to it
Note, We often perplex ourselves with our own
mistakes, even in matters of fact. True griefs may
arise from false intelligence and suppositions, 2 Sam.
13. 31. Jacob gives up Joseph for gone, and Sime
on and Benjamin as being in danger; and concludes,
All these things are against me. It proved other
wise, that all these were for him, were working to
gether for his good, and the good of his family; yet
here he thinks them all against him. Note, Through
our ignorance or mistake, and the weakness of our
faith, we often apprehend that to be against us,
which is really for us. We are afflicted in body,

GENESIS, XLII1.

205

estate, name, and relations; and we think all these
things are against us, whereas these are really work
ing for us the weight of glory. (2.) He is at present,
resolved that Benjamin shall not go down. Reuben
will undertake to bring him back in safety; (v. 37.)
not so much as putting in, If the Lord will, not ex
cepting the common disasters of travellers; but he
foolishly bids Jacob slay his two sons, (which it is
likely he was very proud of,) if he brought him not
back; as if the death of two grandsons could satisfy
Jacob for the death of a son. No, Jacob's present
thoughts are, My son shall not go down with you.
He plainly intimates a distrust of them, remember
ing that he never saw Joseph since he had been
with them; therefore, " Benjamin shall not go with
you, by the way in which you go; for ye will bring
down my gray hairs with sorrow to the grave.
Note, It is bad with a family, when children con
duct themselves sd ill, that their parents know not
how to trust them.
CHAP. XLIII.
Here the story of Joseph's brethren is carried on, and very
particularly related. 1. Their melancholy parting with
their father Jacob in Canaan, v. 1 . . 14. Their pleasant
meeting with Joseph in Egypt, v. IS . . 34. ' For, in this
chapter, nothing occurs there, but what was agreeable
and pleasant
1. A ND the famine was sore in the land.
J\. 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 bro
ther be with you. 4. If thou wilt send our
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. 6. And Israel
said, Wherefore dealt ye so ill with me, as
to tell the man whether ye had yet a bro
ther? 7. And they said, The man asked
us straitly of our state, and of our kindred,
saying, Is your father yet alive? Have ye
another brother? And we told him accor
ding to the tenor of these words : could we
certainly know that he would say, Bring
your brother down? 8. And Judah said
unto Israel his father, Send the lad with me,
and we will arise and go ; that we may live,
and not die, both we and thou, and also
our little ones. 9. I will be surety for him ;
of my hand shalt thou require him : if I
bring him not unto thee, and set him before
thee, then let me bear the blame for ever :
10. For except we had lingered, surely
now we had returned this second time.
Here, 1. Jacob urges his sons to go and buy corn
in Egypt, v. 1, 2. The famine continued; the corn
they had bought, was all spent, for it was meat that
perisheth. Jacob, as a good master of a family, is
m care to provide for those of his own house, food
convenient; and shall not God provide for his chil
dren, for the household of faith? , Jacob bids them
go buy a little food; now, in time of scarcity, a little
must suffice, for nature is content with a little. 2.

Judah urges him to consent that Benjamin should go
down with them, how much soever it went against
his feelings and previous determination. Note, It
is not at all inconsistent with the honour and duty
which children owe their parents, humbly and mo
destly to advise them, and, as occasion is, to reason
with them: Plead with your mother, plead, Hos.
2. 2. (1.) He insists upon the absolute necessity
they were under of bringing Benjamin with them;
which he, who was a witness to all that had passed
in Egypt; was a more competent judge of than Ja
cob could be. Joseph's protestation (v. 3.) may be
alluded to, to show upon what terms we must draw
nigh to God; unless we bring Christ along with us
in the arms of our faith, we cannot see the face of
God with comfort. (2.) He engages to take all
possible care of him, and to do his utmost for his
safety, v. 8, 9. Judah's conscience had lately smit
ten him for what he had done a great while ago
against Joseph; (ch. 42. 21.) and as an evidence of
the truth of his repentance, he is ready to under
take, as far as a man could do it, for Benjamin's se
curity. He will not only not wrong him, but will
do all he can to protect him. This is restitution,
as the case will admit; when he knew not how he
could retrieve Joseph, he would make some amends
for the irreparable injury he had done him, by dou
bling his care concerning Benjamin.
11. And their father Israel said unto
them, If it must be so now, dq, this ; take of
the best units in the land in your vessels,
and carry down the man a present, a little
balm, and a little honey, spices, and myrrh,
nuts, and almonds: 12. And take double
money in your hand ; and the money that
was brought again in the mouth of your
sacks, cany it again in your hand ; perad
venture it was an oversight: 13. Take also
your brother, and arise, go again unto the
man : 14. And God Almighty give you
mercy before the man, that he may send
away your other brother, and Benjamin. If
I be bereaved of my children, I am bereaved.
Observe here,
1. Jacob's persuadableness. He would be ruled
by reason, though they were his inferiors that urged
it. He saw the necessity of the case; and, since
there was no remedy, he consented to yield to the
necessity, (v. 11.) "If it must be so now, take your
brother. If no corn can be had, but upon those
terms, we may as well expose him to the perils of
the journey, as suffer ourselves and families, and
Benjamin among the rest, to perish for want of
bread:" Skin for skin, and all that a man has, even
a Benjamin, the dearest of all, will he give for his
life. No death so dreadful as that by famine, Lam.
4. 9. Jacob had said, (ch. 42. 38. ) My son shall not
go down; but now he is over-persuaded to consent
Note, It is no fault, but our wisdom and duty, to
alter our purposes and resolutions, when there is a
good reason for our so doing. Constancy is a vir
tue, but obstinacy is not. It is God's prerogative
not to repent, and to make unchangeable resolves.
II. Jacob's prudence and justice, which appeared
in three things. 1. He sent back the money which
they had found in the sack's mouth, with this dis
creet construction of it, Peradventure it was an
oversight. Note, Honesty obliges us to make res
titution, not only of that which comes to us by cur
own fault, but of that which comes to us by the mis
takes of others. Though we get ft by oversight,
if we keep it, when the oversight is discovered, it

206

GENESIS, XLI1I.

is kept by deceit. In the stating of accounts, errors
must be excepted, even those that make for us, as
well as those that make against us. Jacob's words
furnish us with a favourable construction to put up
on that which we are tempted to resent as an injury
and affront; pass it by, and say, Peradventure it
was an oversight. 2. He sent double m'oney, as
much again as they took the time before, upon sup
position that the price of corn might be risen; or,
that if it should be insisted upon, they might pay a
ransom for Simeon, or his prison-fees? or, to show
a generous spirit, that they might be the more like
ly to find generous treatment with the man, the lord
of the land. 3. He sent a present of such things as
the land afforded, and as were scarce in Egypt,
balm and honey, &c. (v. 11.) the commodities that
Canaan exported, ch. 37. 25. Note, (1.) Provi
dence dispenses its gifts variously. Some countries
produce one commodity, others another, that com
merce may be preserved. (2. ) Honey and spice
will never make up the want ot bread-corn. The
famine was sore in Canaan, and yet they had balm
and myrrh, &c. We may live well enojgh upon
plain food without dainties; but we cannot live upon
dainties without plain food. Let us thank God,
that that which is most needful and useful, is gen
erally most cheap and common. (3.) A gift in se
cret pacifies wrath, Pro. 21. 14. Jacob's sons were
unjustly accused as spies, yet Jacob is willing to be
at the expense of a present, to pacify the accuser.
Sometimes we must not think much to buy peace,
even there where we may justly demand it, and in
sist upon it as our right.
III. Jacob's piety appearing in his prayer, v. 14,
God Almighty give you mercy before the man! Ja
cob had formerly turned an angry brother into a
kind one with a present and a prayer; and here he
betakes himself to the same tried method, and it
sped well. Note, Those that would find mercy
with men, must seek it cf God, who has all hearts
in his hands, and turns them as he pleases.
IV. Jacob's patience; he concludes all with this,
"If I be bereaved of my children, lam bereaved; If
I must part with them thus one after another, I
must acquiesce, and say, The will of the Lord be
done." Note, It is our wisdom to reconcile ourselves
to the sorest afflictions, and make the best of them;
for there is nothing got by striving with our Maker,
2 Sam. 15. 25, 26.
1 5. 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. 1 7.
And the man did as Joseph bade ; and the
man brought the men into Joseph's house.
1 8. And the men were afraid, because they
were brought into Joseph's house ; and they
said, Because of the money that was re
turned in our sacks at the first time are
we brought in ; that he may seek occasion
against us, and fall upon us, and take us for
bondmen, and our asses. 19. And they
came near to the steward of Joseph's house,
and they communed with him at the door
of the house, 20. And said, O sir, we came
indeed down at the first time to buy food:

21. And it came to pass, when we came to
the inn, that we opened our sacks, and, be
hold, 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. 22.
And other money have we brought down in
our hands to buy food : we cannot tell who
put our money in our sacks. 23. And he
said, Peace be to you, fear not : your God,
and the God of your father, hath given you
treasure in your sacks : 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 wash
ed their feet ; and he gave their asses pro
vender. 25. And they made ready the pre
sent against Joseph came at noon : for they
heard that they should eat bread there.
Jacob's sons, having got leave to take Benjamin
with them, were observant of the orders their fa
ther had given them, and went down the second
time into Egypt to buy corn. If we should ever
know what a famine of the word means, let us not
think it much to travel as far for spiritual food, as
they did here for corporal food. Now here we
have an account of what passed between them and
Joseph's steward, who, some conjecture was in the
secret, and knew them to be Joseph's brethren,
and helped to humour the thing; I rather think
not, because no man must be present when Joseph
afterward made himself known to them, ch. 45. 1.
I. Joseph's steward has orders from his master,
(who was busy selling corn, and receiving money,)
to take them to his house, and make ready for their
entertainment. Though Joseph saw Benjamin
there, he would not leave his work at working- -
time, nor trust another with it. Note, Business
must take place of civility in its season. Our need
ful employments must not be neglected, no, not to
pay respects to our friends.
II. Even this frightened them; (v. 18.) They
were afraid, because they were brought into Joseph's
house. The just challenges of their own conscien
ces, and Joseph's violent suspicions of them, for
bade them to expect any favour, and suggested to
them, that this was done with a bad design upon
them. Note, Those that are guilty and timorous,
are apt to make the worst of every thing. Now
they thought they should be reckoned with about
the money in the sacks' mouths, and should be
charged as cheats, and men not fit to be dealt- with,
who had taken advantage of the hurry of the mar
ket, to carry off their corn unpaid for. They there
fore laid the case before the steward, that he, being
apprised of it, might stand between them and dan
ger. Herein they gave substantial proof of their
honesty, that, before they were charged with tak
ing back their money, they produced it. Note, In
tegrity and uprightness will preserve us, and will
clear themselves as the light of the morning.
III. The steward encouraged them; (v. 23.)
Peace be to you, fear not; though he knew not
what his master drove at, yet, he was aware,
these were men whom he meant no harm to, while
he thus amused them; and therefore he directs
them to look at the Divine Providence in the return
of their money; Your God, and the God of your
father, has given you treasure in your sacks. Ob
serve, 1. Hereby he shows that he had no suspi
cion at all of dishonesty in them: for, Of what we
get by deceit, we cannot say, "God gives it us."

GENESIS, XL1I1.

207

2. Hereby he silences theirfurther inquiry about it ;
*' Ask not how it came thither, Providence brought
it you, and let that satisfy you. " 3. It appears by
what he said, that, by his good master's instruc
tions, he was brought to the knowledge of the true
God, the God of the Hebrews. It may justly be
expected that those who are servants in religious fa
milies, should take all fit occasions to speak of God
and his providence with reverence and seriousness.
4. He directs them to look up to God, and acknow
ledge his providence in the good bargain they had.
We must own ourselves indebted to God, as our
God, and the God of our fathers, (a God in cove
nant with us and them,) for all our successes and
advantages, and the kindnesses of our friends; for
every creature is that to us, and no more, that God
makes it to be. The steward encouraged them,
not only in words but in deeds; for he made very
much of them till his master came, v. 24.
26. And when Joseph came 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 welfare, and said, Is your father
well, the old man of whom ye spake? Is he
yet alive? 28. And they answered, Thy
servant our father is in good health, he is yet
alive. And they bowed down their heads,
and made obeisance. 29. And he lifted up
his eyes, and saw his brother Benjamin, his
mother's son, and said, Is this your young
er brother, of whom ye spake unto me? And
he said, God be gracious unto thee, my son.
30. And Joseph made haste ; for his bow
els did yearn upon his brother: and he sought
where to weep ; and he entered into his
chamber, and wept there. 31. And he
washed his face, and went out, and refrain
ed himself, and said, Set on bread. 32.
And they set on for him by himself, and for
thern by themselves, and for the Egyptians,
which did eat with him, by themselves : be
cause the Egyptians might not eat bread
with the Hebrews ; for that is an abomina
tion unto the 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 Benja
min's mess was five times so much as any
of theirs. And they drank, and were mer
ry with him.
Here is,
I. The great respect that Joseph's brethren paid
to him; when they brought him the present, they
bowed themselves before him; (v. 26.) and again,
when they gave him an account of their father's
health, they made obeisance, and called him, Thy
servant our father, v. 28. Thus were Joseph's
dreams fulfilled more and more: and even the fa
ther, by the.«ons, bowed before him, according to
the dream, ch. 37. 10. Probably, Jacob had di
rected them , if they had occasion to speak of him to
the man, the lord of the land, to call him his ser
vant.

II. The great kindness that Joseph showed to
them, while they little thought it was a brotherly
kindness. Here is,
1. His kind inquiry concerning Jacob, Is he yet
alive? A very fit question to be asked concerning
any, especially concerning old people; for we are
dying daily; it is strange, that we are yet alive.
Jacob had said, many years before, / wilt go to the
grave to my son; but he is yet alive: we must not
die when we will.
2. The kind notice he took of Benjamin, his own
brother. (1) He put up a prayer for him, (v. 29.)
God be gracious unto thee, my son. Joseph's fa
vour, though he was the lord of the land, wculd do
him little good, unless God were gracious to him.
Many seek the ruler's favour, but he directs him to
seek the favour of the Ruler of rulers. (2. ) He
shed some tears for him, v. 30. His natural affec
tion to his brother, his joy to see him, his concern
to see him and the rest ot them in distress for bread,
and the remembrance cf his own griefs since he
last saw him, produced a great agitation in him,
which perhaps was the more uneasy, because he
endeavoured to stifle and^ suppress it; but he was
forced to retire into his closet, there tn give vent to
his feelings by tears. Note, [1.] Tears cf tender
ness and affection are no disparagement at all, e-\ en
to great and wise men. [2.] Gracious weepers
should not proclaim their tears, My soul shall weip
in secret, says the prophet, Jer. 13. 17. Peter went
out and weeped bitterly. See Matt. 26. 75.
3. His kind entertainment cf them all; when his
weeping had subsided so that he could refrain him
self, he sat down to dinner With them, treated
them nobly, and yet contrived every thing to amuse
them. (1.) He ordered three tables to be spread,
one for his brethren, another for the Egyptians
that dined with him, (for so different were their
customs, that they did not care to eat together, )
another for himself, who durst not own himself a
Hebrew, and yet would not sit with the Egyptians.
See here an instance, [1.] Of hospitality and good
house-keeping, which is a very commendable thing,
according as the ability if. [2.1 Of compliance
with people's humours, even whimsical ones, as
Bishop Patrick calls this of the Egyptians not eat
ing with the Hebrews. Though Joseph was tt,e
lord of the land, and orders were given that all peo
ple should obey him; yet 'he would not ft ice the
"Egyptians to eat with the Hebrews, against their
minds, but let them enjoy their humours; spirits
truly generous hate to impose. [3. ] Of the early
distance between Jews and Gentiles; one table
would not hold them. (2. ) He placed his brethren
according to their seniority, (v. 33.) as if he could
certainly divine. Some think, they placed them
selves so, according to their custom; but if so, I
see not why such particular notice is taken of it,
especially as a thing they marvelled at. (3. ) He
gave them a very plentiful entertainment, sent
messes to them from his own table, v. 34. This
was the more generous in him, and the more obli
ging to them, because of the present scarcity of pro
visions. In a day of famine, it is enough to'be fed;
but they here were feasted. Perhaps they had not
had such a good dinner for many months. It is
said, They drank and were merry"; their cares and
fears were now over, and they ate their bread with
joy, concluding they were now upon e;cod terms
with the man, the lord of the land. If God accept
our works, our present, we have reason to be cheer
ful. Yet when we sit, as they here did, to eat with
a ruler, we should consider what is before us, and
not indulge our appetite, or be desirous of dainties.
Prov. 23. 1..3. Joseph gave them to understand
that Benjamin was his favourite ; for his mess was
five times as much as any of their's, not as if he

2.03would have him eat so much more than the rest,
for then he must eat more than would do him good;
(and it is no act of friendship, but an injury and un-
kindness rather, to press any either to eat or drink
to excess;) but thus he would testify his particular
respect for him, that he might try whether his
brethren would envy Benjamin his larger messes,
as formerly they had envied him his finer coat.
And it must be our rule, in such cases, to be con
tent with what we have, and not to grieve at what
others have.
CHAP. XLIV.
Joseph having entertained his brethren, dismissed them;
but here we have them brought back in a greater fright
than any they had been in yet. Observe, I. What me
thod he took, both to humble them further, and also to
try their affection to his brother Benjamin, by which he
would be able to judge of the sincerity of their repent
ance for what they had done against him, which he was
desirous to be satisfied of, before he manifested his re
conciliation to them. This he contrived to do by bring
ing Benjamin into distress, v. 1 . . 17. II. The good sue
cess of the experiment; he found them all heartily con
cerned, and Judah particularly, both for the safety of
Benjamin and for the comfort of their aged father, v. 18
..34. »
1. A ND he commanded the steward of
_fV his house, saying, Fill the men's
sacks with food, as much as they can carry,
and put every man's money in his sack's
mouth. 2. And put my cup, the silver cup,
in the sack's mouth of the youngest, and
his corn money. And he did according to
the word that Joseph had spoken. 3. As
soon as the morning was light, the men
were sent away, they and their asses. 4.
And when they were gone out of the city,
and not yet far off, Joseph said unto his
steward, Up, follow after the men; and
when thou dost overtake them, say unto
them, Wherefore have ye rewarded evil for
good ? 5. Is not this it in which my lord
drinketh, and whereby indeed he divineth ?
Ye have done evil in so doing. 6. And he
overtook them, and he spake unto them
these same words. 7. And they said unto
him, Wherefore saith my lord these words ?
God forbid that thy servants should do
according to this thing : 8. Behold, the
money which we found in our sacks'
mouths we brought again unto thee out of
the land of Canaan : how then should we
steal out of thy lord's house silver or gold ?
9. With whomsoever of thy servants it be
found, both let him die, and we also will be
my lord's bondmen. 10. And he said,
Now also let it be according unto your
words : he with whom it is found shall be
my servant ; and ye shall be blameless.
11. Then they speedily took down every
man his sack to the ground, and opened
every man his sack. 12. And he searched,
and began at the eldest, and left at the
youngest : and the cup was found in Ben
jamin's sack. 13. Then they rent their
clothes, and laded every man his ass, and

GENESIS, XLIV.

returned to the city. 14. And Judah and
his brethren came to Joseph's house ; for
he was yet there : and they fell before him
on the ground. 1 5. And Joseph said unto
them, what deed is this that ye have done ?
Wot ye not that such a man as I can cer
tainly divine ? 16. And Judah said, What
shall we say unto my lord ? What shall
we speak 1 Or how shall we clear our
selves ? God hath found out the iniquity
of thy servants : behold, we are my lord's
servants, both we, and he also with whom
the cup is found. 17. And he said, God
forbid that I should do so : but the man in
whose hand the cup is found, he shall be
my servant ; and as for you, get you up in
peace unto your father.
Here,
I. Joseph heaps further kindnesses upon his bre
thren, fills their sacks, returns their money, and
sends them away full of gladness. But,
II. He exercises them with further trials. Our
God thus humbles those whom he loves, and loads
with benefits. Joseph ordered his steward to put a
fine silver cup which he had, (and which it is
likely, was used at his table when they dined with
him,) into Benjamin's sack's mouth, that it might
seem as if he had stolen it from the table, and put
it there himself, after his corn was delivered him.
If Benjamin had stolen it, it had been the basest
piece of dishonesty and ingratitude that could be;
and if Joseph, by ordering it to be put there, had
designed really to take advantage against him, it
had been in him most horrid cruelty and oppres
sion; but it proved in the issue, that there was no
harm done, nor any designed on either side. Ob
serve, 1. How the pretended criminals were pursued
and arrested, on suspicion of having stolen a silver
cup. The steward charged them with ingratitude,
rewarding evil for good; with folly, in taking away
a cup of daily use, and which therefore would soon
be missed, and diligent search made for it; for so it
may be read, (y. 5. ) Is not this it in which my lord
drinketh, (as having a particular fondness for it,)
and for which he would search thoroughly? Or,
"by which, leaving it carelessly at your table, he
would make trial whether you were honest men or
no?" 2. How they pleaded for themselves; they so
lemnly protested their innocence, and detestation of
so base a thing; (v. 7.) urged it as an instance of
their honesty, that they had brought their money
back; (v. 8.) and offered to submit to the severest
punishment, if they should be found guilty, v. 9, 10.
3. How the theft was fastened upon Benjamin; in
his sack the cup was found, to whom Joseph had
been particularly kind. Benjamin, no doubt, was
ready to deny upon oath, the taking of the cup, and
we may suppose him as little liable to suspicion as
any of them; but it is in vain to confront such noto
rious evidence, the cup is found in his custody;
they dare not arraign Joseph's justice, nor so much
as suggest that perhaps he that had put their, mo-'
ney in their sack's' mouths, had put the cup there;
but they throw themselves upon Joseph's mercy.
And, 4. Here is their humble submission, v. 16. (1.)
They acknowledge the righteousness of God, God
hath found out the iniquity of thy servants; perhaps
referring to the injury they had formerly done to
Joseph, for which they thought God was now rec-

GENESIS, XLIV.

209

koning with them. Note, Even in those afflictions
wherein we apprehend ourselves wronged by men,
yet we must own that God is righteous, and finds
out our iniquity. (2. ) They surrender themselves
prisoners to Joseph, We are my lord's servants.
Now Joseph's dreams were accomplished to the
utmost; their bowing so often, and doing obeisance,
might be looked upon as a compliment, and no
more than what other strangers did: but the con
struction they themselves, in their pride, had put
upon his dreams, was, Shalt thou have dominion
over us? ch. 37. 8. And in that sense it is now at
length fulfilled, they own themselves his vassals;
since they did invidiously so understand it, so it
shall be fulfilled in them.
5. Joseph with an air of justice, gives sentence,
that Benjamin only should be kept in bondage, and
the rest should be dismissed; for why should any
suffer but the guilty? Perhaps Joseph intended
hereby to try Benjamin's temper, whether he
could bear such a hardship as this, with the calm
ness and composure of mmd that became a wise
and good man; in short, whether he was indeed his
own brother, in spirit, as well as blood; for Joseph
himself had been falsely accused, and had suffered
hard things in consequence, and yet kept possession
of his own soul: however, it is plain, he intended
hereby to try the affection of his brethren to him,
and to their father. If they had gone away con
tentedly, and left Benjamin in bonds, no doubt but
Joseph would soon have released and promoted
him, and sent notice to Jacob, and Would have left
the rest of his brethren justly to suffer for their
hard-heartedness; but they proved to be better
affected to Benjamin than he feared. Note, We
cannot judge what nien are, by what they have
been formerly; nor what they will do, by what they
have done: age and experience may make men
wiser and better. They that had sold Joseph, yet
would not now abandon Benjamin: the worst may
mend in time.
18. Then Judah came near unto him,
and said, Oh my lord, let thy servant, 1
pray thee, speak a word in my lord's ears,
and let not thine anger burn against thy
servant : for thou art even as Pharaoh. 19.
My lord asked his servants, saying, Have
ye a father, or a brother? 20. And we
said unto my lord, We have a father, an
old man, and a child of his old age, a little
one ; and his brother is dead, and he alone
is left of his mother, and his father loveth
him. 21. And thou saidst unto thy ser
vants, Bring him down unto me, that I may
set mine eyes upon him. 22. And we said
unto my lord, The lad cannot leave his
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, ye shall see
my face no more. 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 bro
ther be with us, then will we go down : for
we may not see the man's face, except our
Vol. i.— 2 D

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,
Surely he is torn in pieces ; and I saw him
not since : 29. And if ye take this also
from me, and mischief befall him, ye shall
bring down my gray hairs with sorrow to
the grave. 30. Now therefore when 1
come to thy servant my father, and the lad
be not with us ; seeing that his life is bound
up in the lad's life; 31. It shall come to
pass, when he seeth that the lad is not with
us, that he will die : and thy servants shall
bring down the gray 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. 33. Now therefore, I
pray thee, let thy servant abide instead of
the lad a bondman 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 peradventure I see the
evil that shall come on my father.
We have here a most ingenious and pathetic
speech which Judah made to Joseph on Benjamin's
behalf, to obtain his discharge from the sentence
passed upon him: either Judah was a better friend
to Benjamin than the rest were, and more solicitous
to bring him off; or, he thought himself under great
er obligations to^ndeavour it than the rest, because
he had passed his word to his father for his safe re
turn; or, the rest chose him for their spokesman,
because he was a man of better sense, and better
spirit, and had a greater command of language than
any of them. His address, as it is here recorded,
is so very natural, and so expressive of his present
feelings, that we cannot but suppose Moses, who
wrote it so long after, to have written it under the
special direction of him that made man's mouth.
A great deal of unaffected art, and unstudied un
forced rhetoric, there is in this speech.
I. He addresses himself to Joseph with a great
deal of respect and deference; calls him his lord,
himself and his brethren his servants, begs his pa
tient hearing, and ascribes sovereign authority to
him, " Thou art even as Pharaoh; whose favour
we desire, and whose wrath we dread, as we do
Pharaoh's." Religion does not destroy good man
ners, and it is prudence to speak obligingly to
those at whose mercy we lie: titles of honour to
those that are entitled to them, are not flattering
titles. II. He represented Benjamin as one well worthy
of his compassionate consideration: (v. 20.) he was
a little one, compared with the rest of them; the
youngest, not acquainted with the world, nor ever
inured to hardship, having always been brought up
tenderly with his father, it made the case more
pitiable, that he alone was left of his mother, and
his brother was dead, namely, Joseph; little did
Tudah think, what a tender point he touched on
now. Judah knew that Joseph was sold, and there
fore had reason enough to think that he was alive;
however, he could not be sure that he was dead,
but they had made their father believe he was
dead; and now they had told that lie so long! that

210

GENESIS, XLV

they had forgotten the truth, and began to believe
the lie themselves.
III. He urged it very closely, that Joseph had
himself constrained them to bring Benjamin with
them, had expressed a desire to see him, (v. 21.)
and had forbidden them his presence, unless they
brought Benjamin with them, (v. 23, 26.) all which
intimated that he designed him some kindness, and
must he be brought with so much difficulty to the
preferment of a perpetual slavery? Was he not
brought to Egypt, in obedience, purely in obedi
ence, to the command of Joseph; and would he not
show him some mercy? Some observe, that Jacob's
sons, in reasoning with their father, had said, We
will not go down, unless Benjamin go with.us, (ch.
43. 5.) but that when Judah comes here to relate
the story, he expresses it more decently, "We
cannot go down, with any expectation to speed
well. " Indecent words spoken in haste to our su
periors, should be recalled and amended.
IV. The great argument he insists upon, was,
the insupportable grief it would be to his aged
father, if Benjamin should be left behind in servi
tude; His father loveth him, v. 20. This they had
pleaded against Joseph's insisting on his coming
down, (v. 22.) " If he should leave his father, his
father would die; much more if now he be left be
hind, never more to return to him." This the old
man, of whom they spake, had pleaded against his
going down, (v. 29.) If any mischief befall him, ye
shall bring down my gray hairs, that crown of
glory, with sorrow to the grave. This therefore
Judah presses with a great deal of earnestness,
" His life is bound up in the lad's life; (v. 30. ) when
he sees that the lad is not with us, he will faint
away, and die immediately, (v. 31.) or will abandon
himself to such a degree of sorrow, as will, in a
few days, make an end of him." And lastly, Ju
dah pleads, that, for his part, he could not bear to
see this, (v. 34. ) Let me not see the evil that shall
come on my father. Note, It is the duty of chil
dren to be very tender of their parents' comfort,
and to be afraid of every thing that may be an oc
casion of grief to them. Thus the love that de
scended first, must again ascend, and something
must be done towards a recompense for their care.
V. Judah, in honour to the justice of Joseph's
sentence, and to show his sincerity in this plea,
offers himself to become a bondman instead of Ben
jamin, v. 33. Thus the law would be satisfied;
Joseph would be no loser; (for we may suppose Ju
dah a more able-bodied man than Benjamin, and
fitter for service;) and Jacob would better bear the
loss of him than of Benjamin. Now, so far was he
from grieving at his father's particular fondness for
Benjamin, that he is himself willing to be a bond
man, to indulge it
Now, had Joseph been as Judah supposed him,
an utter stranger to the family, yet even common
humanity could not but be wrought upon by such
powerful reasonings as these; for nothing could be
said more moving, more tender; it was enough to
melt a heart of stone: but to Joseph, who was near
er akin to Benjamin than Judah himself was, and
who, at this time, felt a greater affection both for
him and his aged father, than Judah did, nothing
could be more pleasingly or more happily said.
Neither Jacob nor Benjamin needed an mtercessor
with Joseph; for he himself loved them.
Upon the whole matter, let us take notice, 1.
How prudently Judah suppressed all mention of the
crime that was charged upon Benjamin. Had he
said any thing by way of acknowledgment of it, he
had reflected on Benjamin's honesty, and seemed
too forward to suspect that; had he said any thing
by way of denial of it, he had reflected on Joseph's
justice, and the sentence he had passed: therefore

he wholly waves that head, and appeals to Joseph s
pity. Compare with this that of Job, in humbling
himself before God, (Job 9. 15.) Though I were
righteous, yet would I not answer, I would not
argue, but petition, I would make supplication to
my judge. 2. What good reason dying Jacob had
to say, Judah, thou art he whom thy brethren shall
praise, (ch. 49. 8.) for he excelled them all in bold
ness, wisdom, eloquence, and especially tenderness
for their father and family. 3. Judah's faithful ad
herence to Benjamin, now in his distress, was re
compensed long after by the constant adherence of
the tribe of Benjamin to the tribe of Judah, when
all the other ten tribes had deserted it 4. How fitly
does the apostle, when he is discoursing of the me
diation of Christ, observe, that our Lord sprang
out of Judah; (Heb. 7. 14.) for, like his father Ju
dah, he not only made intercession for the trangres-
sors, but he became a surety for them, as it follows
there, (v. 22. ) testifying therein a very tender con
cern, both for his father and for his brethren.
CHAP. XLV.
It is a pity that this chapter and that foregoing should be
parted, and read asunder. There we had Judah's inter
cession for Benjamin, with which, we may suppose, the
rest of his brethren signified their concurrence; Joseph
let him go on without interruption, heard all he had to
say, and then answered it all in one word, I am Joseph.
Now, he found his brethren humbled for their sins,
mindful of himself, (for Judah had mentioned him twice
in his speech.) respectful to their father, and very tender
of their brother Benjamin; now, they were ripe for the
comfort he designed them, by making himself known to
them, which we have the story of in this chapter: it was
to Joseph's brethren as clear shining after rain, nay. it
was to them as life from the dead. Here is, I. Joseph's
discovery of himself to his brethren, and bis discourse
with them upon that occasion, v. 1 . . 15. II. The orders
Pharaoh, hereupon, gave to fetch Jacob and his family
down to Egypt, and Joseph's despatch of his brethren,
accordingly, back to his father with those orders, v. 16 . .
24. III. The joyful tidings of this brought to Jacob,
v. 25.. 28.
I. T | THEN Joseph could not refrain him-
JL self before all them that stood by
him ; and he cried, Cause every man to go
out from me. And there stood no man
with him, while Joseph made himself known
unto his brethren. 2. And he wept aloud :
and the Egyptians and the house of Pha
raoh heard. 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 troubled at his presence.
4. And Joseph said unto his brethren, Come
near to me, I pray you. And they came
near. And he said, I am Joseph your bro
ther, whom ye sold into Egypt. 5. Now
therefore be not grieved, nor angry with
yourselves, that ye sold me hither : for God
did send me before you to preserve life. 6.
For these two years hath the famine been
in the land : and yet there are five years, in
the which there shall neither be earing nor
harvest. 7. And God sent me before you
to preserve you a posterity in the earth, and
to save your lives by a great deliverance.
8. So now it was not you that sent me
hither, but God : and he hath made me a
father to Pharaoh, and lord of all his house.

GENESIS, XLV.

211

and a ruler throughout all the land of
Egypt. 9. Haste ye, and go up to my fa
ther, 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 in the land of
Goshen, and thou shalt be near unto me,
thou, and thy children, and thy children's
children, and thy flocks, and thy herds, and
all that thou hast: 11. And there will I
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. 13. And ye shall
tell my father of all my glory in Egypt, and
of all that ye have seen ; and ye shall baste
and bring down my father hither. 1 4. And
he fell upon his brother Benjamin's neck,
and wept; and Benjamin wept upon his
neck. 15. Moreover he kissed all his bre
thren, and wept upon them : and after that
his brethren talked with him.
Judah and his brethren were waiting for an an
swer, and could not but be amazed to discover in
stead of the gravity of a judge, the natural affec
tion of a father or brother.
I. Joseph ordered all his attendants to withdraw,
v. 1. The private conversations of friends are the
most free: when Joseph would put on love, he puts
off state; which it. was not fit his servants should be
witnesses of. Thus Christ graciously manifests him
self and his loving kindness to his people, out of the
sight and hearing of the world.
II. Tears were the preface or introduction to his
discourse, v. 2. He had flammed up this stream a
great while, and with muph ado; but now it swelled
so high, that he could ho longer contain, but he wept
aloud, so that those whom he had forbidden to see
him, could not but hear him. These were tears of
tenderness and strong affection, and with these he
threw off that austerity with which he had hitherto
carried himself toward his brethren; for he could
bear it no longer. This represents the divine com
passion toward returning penitents, as much as that
of the father of the prodigal, Luke 15. 20. Hos.
11. 8, 9.
III. He very abruptly (as one uneasy till it was
out) tells them who he was, I am Joseph. They
knew him only by his Egyptian name, Zaphnath-
paaneah, his Hebrew name being lost and forgotten
in Egypt; but now he teaches them to call him by
that, lam Joseph: nay, that they might not suspect
it was another of the same name, he explains him
self, (v. 4.) I am Joseph, your brother. This would
both humble them yet more for their sin in selling
him, and would encourage them to hope for kind
treatment. Thus when Christ would convince Paul,
he said, / am Jesus; and when he would comfort
his disciples, he said, It is I, be not afraid. This
word, at first, startled Joseph's brethren; they start
ed back through fear, or, at least, stood still aston
ished; but Joseph called kindly and familiarly to
them, Come near, I pray you. Thus when Christ
manifests himself to his people, he encourages them
to draw near to him with a true heart. Perhaps
being about to speak of their selling of him, he
would not speak aloud, lest the Egyptians should
o\<erhear, and it should make the Hebrews to be

yet more an abomination to them; therefore he
would have them come near, that he might whisper
with them, which, now that the tide of his passion
was a little over, he was able to do, whereas, at
first, he could not but cry out.
IV. He endeavours to soften their grief for the
injuries they had done him, by showing them, that
whatever they designed, God meant it for good, and
had brought much good out of it, (v. 5.) Be not
grieved, nor angry with yourselves. Sinners must
grieve and be angry with themselves, for their sins;
yea, though God, by his power, bring good out of
them, for that is no thanks to the sinner, but true
penitents should be greatly affected with it, when
they see God bringing good out of evil, meat out of
the eater. Though we must not with this consider
ation extenuate our own sins, and so take off the
edge of our repentance; yet it may do well thus to
extenuate the sins of others, and so take off the
edge of our angry resentments. Thus Joseph does
here; his brethren needed not to fear that he would
avenge upon them an injury which God's provi
dence had made to torn so much to his advantage,
and that of his family. Now he tells them how
long the famine was likely to last, five years; yet,
(v. 6. ) what a capacity he was in of being kind to
his relations and friends, which is the greatest satis
faction that wealth and power can give to a good
man, v. 8. See what a favourable colour he puts
upon the injury they had done him, God sent me
before you, v. 5, 7. Note,
1. God's Israel is the particular care of God's
providence. Joseph reckoned that his advancement
was designed, not so much to save a whole kingdom
of Egyptians, as to preserve a small family of Israel
ites: for the Lord's portion is his people; whatever
goes with others, they shall be secured.
2. Providence looks a great way forward, and
has a long reach; even long before the years of
plenty, Providence was preparing for the supply of
Jacob's house in the years of famine. The Psalm
ist praises God for this, (Ps. 105. 17.) He sent a
man before them, even Joseph. God sees his work
from the beginning to the end, but we do notj Eccl.
3. 11. How admirable are the projects of Provi
dence! How remote its tendencies! What wheels
are there within wheels, and yet all directed by
the eyes in the wheels, and the spirit of the living
creature! Let us therefore judge nothing before
the time.
3. God often works by contraries; the envy and
contention of brethren threaten the ruin of families,
yet, in this instance they prove the occasion of pre
serving Jacob's family. Joseph had never been the
shepherd and stone of Israel, if his brethren had
not shot at him, and hated him; even those that had
wickedly sold Joseph into Egypt, yet themselves
reaped the benefit of the good' God brought out cf
it; as those that put Christ to death, were many of
them saved by his death.
4. God must have all the glory of the seasonable
preservations of his people, by what way soever
they are effected, (v. 8.) It was not you that sent
me hither, but God. As, on the one hand, they
must not fret at it, because it ended so well; so, on
the other hand, they must not be proud of it, be
cause it was God's doing, and not their's. They
designed,, by selling him into Egypt, to defeat his
dreams, but God thereby designed to accomplish
them. Isa. 10. 7, Howbeit he meaneth not so.
V. He promises to take care of his father and
all the family during the rest of the years of fa
mine. 1. He desires that his father might speedilv be
made glad with the tidings of his life and dignity.
His brethren must hasten to Canaan, and must ac
quaint Jacob that his son Joseph was lord of al.

212

GENESIS, XLV.

P-gyfit; (v. 9.) they must tell him of all his glory-
there, v. 13. He knew it would be a refreshing oil
to his hoary head, and a sovereign cordial to his spi
rits. If any thing would make him young again, this
would. He desires them to give themselves, and
take with them to their father, all possible satisfac
tion of the truth of these surprising tidings, (v. 12.)
Your eyes see that it is my mouth. If they would
recollect themselves, they might remember some
thing of his features, speech, &c and be satisfied.
2. He is very earnest that his father and all his
family should come to him to Egypt; Come down
unto me, tarry not, v. 9. He allots his dwelling in
Goshen, that part of Egypt which lay toward Ca
naan, that they might be mindful of the country
from which they were to come out, v. 10. He pro
mises to provide for him, (v. 11.) I will nourish.
Note, It is the duty of children, if the necessity of
their parents do at any time require it, to support
and supply them to the utmost of their ability; and
Corban will never excuse them, Mark 7. 11. This
is showing piety at home, 1 Tim. 5. 4. Our Lord
Jesus being, like Joseph, exalted to the highest hon
ours and powers of the upper world, it is his will
that all that are his, should be with him where he
is, John 17. 24. This is his commandment, that we
be with him now in faith and hope, and a heavenly
conversation; and this is his promise, that we shall
be for ever with him.
VI. Endearments were interchanged between
him and his brethren. He began with the young
est, his own brother Benjamin, who was but about
a year old when he was separated from his brethren;
they wept on each other's neck, (v. 14. ) perhaps
to think of their mother Rachel, who died in tra
vail of Benjamin. Rachel, in her husband Jacob,
had been lately weeping for her children, because,
in his apprehension, they were not, Joseph gone,
and Benjamin going; and now they are weeping for
her, because she was not. After he had embraced
Benjamin, he, in like manner, caressed them all;
(v. 15.) and then, his brethren talked with him
freely and familiarly of all the affairs of their fa
ther's house. After the tokens of true reconcilia
tion, follow the instances of a sweet communion.
16. And the fame thereof was heard in
Pharaoh's house, saying, Joseph's brethren
are come : and it pleased Pharaoh 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 ; 1 8. And take your
father and your households, and come unto
me : and I will give you the good of the land
of Egypt, and ye shall eat the fat of the
land. 19. Now thou art commanded,
this do yp ; take you wagons out of the
land of Egypt for your little ones, and
for your wives, and bring your father, and
come. 20. Also regard not your stuff; for
the good of all the land of Egypt is your's.
21. And the children of Israel did so ; and
Joseph gave them wagons, according 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 to Benjamin he gave three
hundred pieces of silver, and five 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 la
den with corn and bread and meat for his
father by the way. 24. So he sent his bre
thren away, and they departed: and he
said unto them, See that ye fall not out
by the way.
Here is,
I. The kindness of Pharaoh to Joseph, and to his
relations, for his sake; he bade his brethren wel
come, (*. 16.) though it was a time of scarcity, and
they were likely to be a charge to him. Nay, be
cause it pleased Pharaoh, it pleased his servants
too, at least they pretended to be pleased, because
Pharaoh was. He engaged Joseph to send for his
father down to Egypt, and promised to furnish
them with all conveniences both for his removal
thither, and his settlement there. If the good of
all the land of Egypt (as it was now better stocked
than any other land, thanks to Joseph, under God,)
would suffice him, he was welcome to it all, it was
all his own, even the fat of the land, (v. 18. ) so
that they need not regard their stuff, v. 20. What
they had in Canaan he reckoned but stuff, in com
parison with what he had for them in Egypt; and
therefore if they should leave some of that behind
them, let them not be discontented; Egypt would
afford them enough to make up the losses of their
remove. Thus those for whom Christ intends
shares in his heavenly glory, ought net to regard
the stuff of this world; the best of its enjoyments
are but stuff, but lumber; we cannot make sure of
it while we are here, much less can we cany it
away with us; let us not therefore be solicitous about
it, nor set our eyes or hearts upon it: there are bet
ter things reserved for us in that blessed land,
whither our Joseph is gone to prepare a place.
II. The kindness of Joseph to his father and bre
thren. Pharaoh was respectful to Joseph, in grati
tude, because he had been an instrument of much
Rood to him and his kingdom, not only preserving it
from the common calamity, but helping to make it
considerable among the nations; for all their neigh
bours would say, " Surely the Egyptians are a wise
and understanding people, that are so well stocked
in a time of scarcity." For this reason, Pharaoh
never thought any thing too much he could do for
Joseph. Note, There is a gratitude owing even to
inferiors; and when any have showed us kindness,
we should st'^.y to requite it, not only to them, but
to their rrUt.i',-.i. And Joseph likewise was re
spectful to '.is father and brethren in duty, because
they were his near relations, though his brethren
had beer. Ids enemies, and his father long a stranger.
1. He furnished them, for necessity, v. 21. He
gave them wagons and provisions for the way, both
going and coming; for we never find that Jacob was
very rich, and at this time, when the famine pre
vailed, we may suppose that he was rather poor.
2. He furnished them for ornament and delight.
To his brethren he gave two suits a piece of good
clothes, to Benjamin five suits, and money besides
in his pocket, v. 22. To his father he gave a very
handsome present of the varieties of Egypt, v. 23.
Note, Those that are wealthy, should be generous,
and devise liberal things; what is an abundance
good for but to do good with it?
3. He dismissed them with a seasonable caution,
(v. 24.) See that ye fall not out by the way. He
knew they were but too apt to be quarrelsome; and
what had lately passed, which revived the remem
brance of what they had done formerly against their
brother, might give them occasion to quarrel. Jo
seph had observed them coptend about it, ch. 42. 22.

GENESIS, XLVI.

213

To one they would say, "It was you that first up
braided him with his dreams;" to another, "It was
you that said. Let us kill him;" to another, "It was
you that stript him of his fine coat;" to another,
"It was you that threw him into the pit," isfc.
Now Joseph having forgiven them all, lays this ob
ligation upon them, not to upbraid one another.
This charge our Lord Jesus has given us, that we
love one another, that we live in peace, that, what
ever occurs, or whatever former occurrences are
remembered, we fall not out. For, (1.) We are
brethren, we have all one father. (2.) We are his
brethren, and we shame our relation to him who is
our Peace, if we fall out. (3.) We are guilty,
verily guilty, and, instead of quarrelling with one
another, have a, great deal of reason to fall out with
ourselves. (4. ) We are, or hope to be, forgiven of
God whom we have all offended, and therefore
should be ready to forgive one another. (5.) We
are by the way, a way that lies through the land of
Egypt, where we have many eyes upon us, that
seek occasion and advantage against us; a way that
leads to Canaan, where we hope to be for ever in
perfect peace.
25. And they went up out of Egypt, and
came into the land of Canaan unto Jacob
their father, 26. And told him, saying, Jo
seph is yet alive, and he is governor over all
the land of Egypt, And Jacob's heart
fainted, for he believed them not. 27. And
they told him all the words of Joseph, which
he had said unto them : and when he saw
the wagons which Joseph had sent to carry
him, the spirit of Jacob their father revived:
28. And Israel said, It is enough ; Joseph
my son is yet alive: I will go and see him
before I die.
We have here the good news brought to Jacob,
1. The relation of it, at first, sunk his spirits:
when, without any preamble, his sons came in, cry
ing, Joseph is yet alive, each striving which should
first proclaim it, perhaps he thought they bantered
him, and the affront grieved him; or, the very men
tion of Joseph's name revived his sorrow, so that
his heart fainted; (v. 26.) it was a good while before
he came to himself. He was in such care and fear
about the rest of them, that, at this time, it would
have been joy enough to him to hear that Simeon
is released, and Benjamin is come safe home; (for he
had been ready to despair concerning both these;)
but to hear that Joseph is yet alive, is too good
news to be true; he faints, for he believes it not.
Note, We faint, because we do not believe; David
himself had fainted, if he had not believed, Ps.
27. 13.
2. The confirmation of it, by degrees, revived his
spirit; Jacob had easily believed his sons formerly,
when they told him, Joseph is dead; but he can
hardly believe them now that they tell him, Joseph
is alive. Weak and tender spirits are influenced
more by fear than hope, and are more apt to receive
impressions that are discouraging than those that
are erecouraging. But, at length, Jacob is convin
ced of the truth of the story, especially when he
sees the wagons which were sent to carry him; for
seeing is believing; then his spirit revived. Death
is as the wagons that are sent to fetch us to Christ:
the very sight of it approaching should revive us.
Now Jacob is called Israel, (v. 28. ) for he begins to
recover his wonted vigour. (1.) It pleases him to
think that Joseph is alive. He says nothing of Jo
seph's glory, which they told him of; it was enough

to him that Joseph was alive. Note, Those that
would be content with, lesser degrees of comfort,
are best prepared for greater. ^2. ) It pleases him
to think of going to see him. Though he was old,
and the journey long, yet he would go to see Joseph,
because Joseph's business would not permit him to
come to see him. Observe, He says, "/ will go
and see him," not, " I will go and live with him;"
Jacob was old, and did not expect to live long:
" But I will go and see him before Idle, and then let
me depart in peace; letmy eyes be refreshed with this
sight before they are closed, and then it is enough,
I need no more to make me happy in this world."
Note, It is good for us all to make death fami
liar to us, and to speak of it as near, that we may
think how little we have to do before we die, that
we may do it with all our might, and may enjoy our
comforts as those that must quickly die, and leave
them.
CHAP. XLVI.
Jacob is here removing to Egypt in his old age, forced
thither by a famine, and invited thither by a son. Here,
I. God sends him thither, v. 1 . . 4. II. All his family
goes with him thither, v. 5 . . 27. III. Joseph bids him
welcome thither, v. 28 . . 34.
1. A ND Israel took his journey with all
±%l. that he had, and came to Beer-
sheba, and offered sacrifices unto the God
of his father Isaac. 2. And God spake
unto Israel in the visions of the night, and
said, Jacob, Jacob. And he said, Here am I.
3. And he said, I am God, the God of thy fa
ther : fear not to go down into Egypt ; for 1
will there make of thee a great nation: 4. I
will go down with thee into Egypt ; and I
will also surely bring thee up again : and
Joseph shall put his hand upon thine eyes.
The divine precept is, In all thy ways acknow
ledge God; and the promise annexed to it is, He
shall direct thy paths. Jacob has here a very great
concern before him, not only a journey, but a re
move, to settle in another eountry; a change which
was xery surprising to him, (for he never had any
other thoughts than to live and die in Canaan,) and
which would be of great consequence to his family
for a long time to come; now here we are told,
I. How he acknowledged God in this way. He
came to Beer-sheba,. from Hebron, where he now
dwelt, and there he offered sacrifices to the God of
his father Isaac, v. 1. He chose that place, in re
membrance of the communion which his father and
grandfather had with God in that place. Abra
ham called on God there, (ch. 21. 33.) so did Isaac;
(ch. 26. 25.) and therefore Jacob made it the place
of his devotion, the rather because it lay in his way.
In his devotion, 1. He had an eye to God as the
God of his father Isaac, that is, a God in covenant
with him; for by Isaac the covenant was entailed
upon him. God had forbidden Isaac to go down to
Egypt, when there was a famine in Canaan, (ch.
26. 2.) which perhaps Jacob calls to mind, when
he consults God as the God of his father Isaac, with
this thought, "Lord, though I am very desirous to
see Joseph, yet if thou forbid me to go down to
Egypt, as thou didst my father Isaac, I will submit,
and very contentedly stay where I am." 2. He of
fered sacrifices, extraordinary sacrifices, beside
those at his stated times; these sacrifices were offer
ed, (1.) By way of thanksgiving for the late bless
ed change of the face of his family, for the good
news he had received concerning Joseph, and ^for
the hopes he had of seeing him. Note, We should
give Ged thanks for the beginnings of mercy,

214

GENESIS, XLVI.

though they are not yet perfected; and this is a de
cent way of begging further mercy. (2. ) By way
of petition for the presence of God with him in his
intended journey; he desired by these sacrifices to
make his peace with God, to obtain the forgiveness
of sin, that he might take no guilt along with him
in this journey, for that is a bad companion. By
Christ, the great Sacrifice, we must reconcile our
selves to God, and offer up our requests to him.
(3.) By way of consultation; the Heathen consulted
their oracles by sacrifice. Jacob would not go till
he had asked God's leave; "Shall I go down to
Egypt, or back to Hebron?" Such must be our
inquiries in doubtful cases; and though we cannot
expect immediate answers from Heaven, yet if we
diligently attend to the directions of the word, con
science, and providence, we shall find it is not in
vain to ask counsel of God.
II. How God did direct his paths. In the visions of
the night, (probably, the very next night after he had
offered his sacrifices, as 2 Chron. 1. 7.) God spake
unto him, v. 2. Note, Those who desire to keep
up communion with" God, shall find that it never
fails on his side. If we speak to him as we ought,
he will not fail to speak to us. God called him by
name, by his old name, Jacob, Jacob, to remind
him of his low estate; his present fears did scarcely
become an Israel. Jacob, like one well acquainted
with the visions of the Almighty, and ready to obey
them, answers, "Here am I, ready to receive or
ders:" and what has God to say to him?
1. He renews the covenant with him; I am God,
the Got! of thy father, (v. 3.) that is, "I am what
thou ownest me to be: thou shalt find me a God, a
divine wisdom and power engaged for thee; and
thou shalt find me the God of thy father, true to
the covenant made with him. "
2. He encourages him to make this remove of his
family; Fear not to go down into Egypt. It seems,
though Jacob, upon the first intelligence of Joseph's
life and glory in Egypt, resolved, without any hesi
tation, I will go and see him; yet, upon second
thoughts, he saw some difficulties in it, which he
knew not well how to get over. Note, Even those
changes which seem to have in them the greatest
joys and hopes, yet have an allay of cares and fears,
JVulla est sincera voluptas — There is no unmingled
pleasure. We must always rejoice with trembling.
Jacob had many careful thoughts about this journey,
which God took notice of. (1.) He was old, 130
years old; and it is mentioned as one of the infirmi
ties of old people, that they are afraid of that which
is high, and fears are in the way, Eccl. 12. 5. It
was a long journey, and Jacob was unfit for travel,
and perhaps remembered that his beloved Rachel
died m a journey. (2. ) He feared lest his sons should
be tainted with the idolatry of Egypt, and forget the
God of their fathers, or enamoured with the plea
sures of Egypt, and forget the land of promise.
(3.) Probably, he thought of what God had said to
Abraham concerning the bondage and affliction of
his seed, (ch. 15. 13.) and was apprehensive that
his remove to Egypt would issue in that. Present
satisfactions should not take us off from the consi
deration and prospect of future inconveniences,
which possibly may arise from that which now ap
pears most promising. (4. ) He could not think of
laying his bones in Egypt. But whatever his dis
couragements were, this was enough to answer
them all, Fear not to go down into Egypt.
3. He promises him comfort in the remove. (1. )
That he should multiply in Egypt; "I will there,
where thou fearest that thy family will sink, and be
lost, make it a great nation. That is the place In
finite Wisdom has chosen for the accomplishment
of that promise. " (2.) That he should have God's
presence with him; I will go down with thee into

Egypt. Note, Those that go whither God sends
them, shall certainly have God with them; and that
is enough to secure them wherever they are, and
to silence their fears; we may safely venture into
Egypt, if God go down with us. (3.) That neither
he nor his should be lost in Egypt; I will surely
bring thee up again. Though Jacob died in Egypt,
yet this promise was fulfilled, [1.] In the bringing
up his body, to be buried in Canaan, about which it
appears he was very solicitous, ch. 49. 29 . . 32. [2. ]
In the bringing up of his seed to be settled in Canaan.
Whatever low or darksome valley we are called
into at any time, we may be confident, if God go
down with us into it, that he will surely bring us
up again. If he go with us down to death, he will
surely bring us up again to glory. (4.) That, living
and dying, his beloved Joseph should be a comfort
to him; Joseph shall put his hand upon thine eyes.
This is a promise that Joseph should live as long as
he lived, that he should be with him at his death,
close his eyes with all possible tenderness and re
spect, as the dearest relations used to do. Proba
bly Jacob, in the multitude of his thoughts within
him, had been wishing that Joseph might do this
last office of love for him; Ille meos oculos compri-
mat — Let him close my eyes; and God thus answer
ed him in the letter of his desire. Thus God some
times gratifies the innocent wishes of his people,
and makes not only their death happy, but the very
circumstances of it agreeable.
5. And Jacob rose up from Beer-sheba :
and the sons of Israel carried Jacob their
father, and their little ones, and their wives,
in the wagons which Pharaoh had sent to
carry him. 6. And they took their cattle,
and their goods, which they had gotten in
the land of Canaan, and came into Egypt,
Jacob, and all his seed with him. 7. His
sons, and his sons' sons with him, his daugh
ters and his sons' daughters, and all his seed
brought he with him into Egypt. 8. And
these are the names of the children of Is
rael, which came into Egypt, Jacob and his
sons : Reuben, Jacob's first-born. 9. And
the sons of Reuben ; Hanoch, and Phallu
and Hezron, and Carmi. 1 0. And the sons of
Simeon; Jemuel, and Jamin, and Ohad, and
Jachin, and Zohar, and Shaul the son of a
Canaanitish woman. 1 1 . And the sons of
Levi; Gershon, Kohath, and Merari. 12.
And the sons of Judah ; Er, and Onan, and
Shelah, and Pharez, and Zarah: but Er and
Onan died in the land of Canaan. And the
sons of Pharez were Hezron and Hamul.
13. And the sons of lssachar; Tola, and
Phuvah, and 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, were thirty and
three. 16. And the sons of Gad ; Ziphion,
and Haggai, Shuni, and Ezbon, Eri, and
Arodi, and Areli. 17. And the sons of
Asher; Jimnah, and lshuah, and Isui, and
Beriah, and Serah their sister : and the sons

GENESIS, XLVI.

215

of Beriah ; Heber, and Malchiel. 1 8. These
are the sons of Zilpah,whom Laban gave to
Leah his daughter; and these she bare unto
Jacob, even sixteen souls. 19. The sons
of Rachel Jacob's wife ; Joseph, and Benja
min. 20. And unto Joseph in the land of
Egypt were born Manasseh and Ephraim,
which Asenath the daughter of Poti-pherah
priest of On bare unto him. 21. And the
sons of Benjamin were Belah, and Becher,
and Ashbel, Gera, and Naaman, Ehi, and
Rosh, Muppim, and Huppim, and Ard.
22. These are the sons of Rachel, which
were born to Jacob : all the souls were four
teen. 23. And the sons of Dan ; Hushim.
24. And the sons of Naphtali; Jahzeel, and
Guni, and Jezer, and Shillem. 25. These
are the sons of Bilhah, which Laban gave
unto Rachel his daughter, and she bare
these unto Jacob : all the souls were seven.
26. All the souls that came with Jacob into
Egypt, which came out of his loins, besides
Jacob's sons' wives, all the souls were three
score and six ; 27. And the sons of Jo
seph, which were born him in Egypt, were
two souls : all the souls of the house of Ja
cob, which came into Egypt, were three
score and ten.
Old Jacob is here flitting; little did he think of
ever leaving Canaan; he expected, no doubt, to die
in his nest, and to leave his seed in actual possession
of the promised land: but Providence orders it
otherwise. Note, Those that think themselves
well-settled, may yet be unsettled in a little time;
even old people, who think of no other remove than
that to the grave, (which Jacob had much upon his
heart, ch. 37. 35. — 42. 38.) sometimes live to see
great changes in their family. It is good to be
ready, not only for the grave, but for whatever may
happen betwixt us and the grave.
Observe,I. How Jacob was conveyed; not in a chariot,
though chariots were then used, but in a wagon, v.
5. Jacob, had the character of a plain man, who
did not affect any thing stately or magnificent; his
son rode in a chariot, (ch. 41. 43.) but a wagon
would serve him.
II. The removal of what he had with him; 1.
His effects, (v. 6. ) cattle and goods; these he took
with him, that he might not wholly be beholden to
Pharaoh for a livelihood, and that it might not af
terwards be said of them, " that they came beggars
to Egypt." 2. His family, all his seed, v. 7. It is
probable that they had continued to live together in
common with their father; and therefore, when he
went, they all went; which perhaps they were the
more willing to do, because, though they had heard
that the land of Canaan was promised them, yet, to
this day, they had none of it in possession. We
have here a particular account of the names of Ja
cob's family; his sons' sons, most of which are after
ward mentioned as heads of houses in the several
tribes. See Numb. 26, 5, &c. Bishop Patrick ob
serves, that Issachar called his eldest son Tola,
which signifies a worm, probably, because, when he
was born, he was a very little weak child, a worm,
and no man, not likely to live; and yet there sprang
from him a very numerous offspring, 1 Chron. 7. 2.
Note, Living and dying do not go by probability.

The whole number that went down into Egypt were
sixty-six, (v. 26.) to which add Joseph and his two
sons, who were there before, and Jacob himself, the
head of the family, and you have the number of
seventy, v. 27. The LXX. makes them seventy-
five, and Stephen follows it, Acts 7. 14. The rea
son of which we leave to the conjecture of the cri
tics;* but let us observe, (1. ) That masters of fami
lies ought toteke care of all under their charge,
and to provide for those of their own house, food
convenient both for body and soul; when Jacob him
self removed to a land of plenty, he would not leave
any of his children behind him to starve in a barren
land. 2. Though the accomplishment of promises
is always sure, yet it is often slow. It was now 215
years since God had promised Abraham to make of
him a great natfon; (ch. 12. 2.) and yet that branch
of his seed on which the promise was entailed, was
as yet increased but to seventy, of which this par
ticular account is kept, that the power of God in
multiplying these- seventy to so vast a multitude,
even in Egypt, may appear the more illustrious;
when he pleases, a little one shall become a thou
sand, Isa. 60. 22.
28. And he sent Judah before him unto
Joseph, to direct his face unto Goshen ; and
they came into the land of Goshen. 29.
And Joseph made ready his chariot, and
went up to meet Israel bis father, to Go
shen, and presented himself unto him ; and
he fell on his neck, and wept on his neck a
good while. 30. And Israel said unto Jo
seph, Now let me die, since I have seen thy
face, because thou art yet alive. 31. And
Joseph said unto his brethren, and unto his
father's house, I will go up, and show Pha
raoh, and say unto him, My brethren, and
my father's house, whicb were in the land
of Canaan, are come unto me ; 32. And
the men are shepherds, for their trade hath
been to feed cattle ; and they have brought
their flocks, and their herds, and all that
they have. 33. And it shall come to pass,
when Pharaoh shall call you, and shall say,
What is your occupation ? 34, That ye
shall say, Thy servant's trade hath been
about cattle from our youth even until now,
both we, and also our fathers : that ye may
dwell in the t land of Goshen ; for every
shepherd is an abomination unto the Egyp
tians. I. We have here the joyful meeting between Ja
cob and his son Joseph; in which observe,
1. Jacob's prudence in sending Judah before him
to Joseph, to give him notice of his arrival in Go
shen. This was a piece of respect owing to the
government, under the protection of which these
strangers were come to put themselves, v. 28. We
should be very careful not to give offence to any,
especially not to the higher powers.
2. Joseph's filial respect to him. He went in his
chariot to meet him, and, in the interview showed,
* Dr. Doddridge's solution is this—" Stephen speaks of all that
went down with Mm, (Jacob,) and so excludes Jac»Ji himself, and
the two afterward bom, (Hezron and Hamul,) and Ji*eph and his
children, which reduces the number thus : The eleven b< elhren, with
Dinah their sister, and fifty-two that had descended from them,
amount to sixty-four; to which adding eleven wives, some of the
patriarchs having, probably, buried theirs, and but few of their chil
dren being yet married,) they amount in all to seventy-Jive."— Ko

216

GENESIS, XLVH.

(1.) How much he honoured him; he presented
himself unto him. Note, It is the duty of children
to reverence their parents, yea, though Providence,
as to outward condition, has advanced them above
their parents. (2.) How much he loved him; time
did not wear out the sense of his obligations, but his
tears which he shed abundantly upon his father's
neck, for joy to see him, were real indications of
the sincere and strong affection he had for him.
See how near sorrow and joy are to each other in
this world, when tears serve for the expressions of
both: in the other world, weeping will be restrain
ed to sorrow only; in heaven there is perfect joy, but
no tears of joy; all tears, even those, shall there be
wiped away, because the joys there are, as no joys
here are, without any allay. It was observed,
when Joseph embraced Benjamin, that he vjept
upon his neck, but when he embraced his father,
he wept upon his neck a good while; his brother
Benjamin was dear, but his father Jacob must be
dearer. 3. Jacob's great satisfaction in this meeting; (v.
30.) Now let me die. Not but that it was further
desirable to live with Joseph, and to see his honour
and usefulness; but he had so much pleasure and
satisfaction in this first meeting, that he thought it
too much to desire or expect any more in this world,
where our comforts must always be imperfect.
Jacob wished to die immediately, and yet lived
seventeen years longer, which, as our lives go now,
is a considerable part of a man's age. Note, Death
will not always come just when we call for if,
whether in a passion of sorrow, or in a passion of
joy. Our times are in God's hand, and not in our
own; we must die just when God pleases, and not
either just when we are surfeited with the pleasures
of life, or just when we are overwhelmed with its
griefs. II We have here Joseph's prudent care concern
ing his brethren's settlement. It was justice to
Pharaoh, to let him know that such a colony was
come to settle in his dominions. Note, If others
repose a confidence in us, we must not be so base
and disingenuous, as to abuse it by imposing upon
them. IfJacob and his family should come to be a
charge to the Egyptians, yet it should never be
said, that they came among them clandestinely and
by stealth. Thus Joseph took care to pay his re
spects to Pharaoh, v. 31. But how shall he dispose
of his brethren? Time was, when they were con
triving to be rid of him; now he is contriving to set
tle them to their satisfaction and advantage; this is
rendering good for evil. Now, 1. He would have
them to live by themselves, separate as much as
might be from the Egyptians, in the land of Go
shen, which lay nearest to Canaan, and which
perhaps was more thinly peopled by the Egyptians,
and well furnished with pastures for cattle. He
desired they might live separately, that they might
be in less danger both by being infected by the
vices of the Egyptians, and of being jnsulted by the
malice of the Egyptians. Shepherds, it seems,
were an abomination to the Egyptians, that is, they
looked upon them with contempt, and scorned to con
verse with them ; and he would not send for his breth
ren to Egypt, to be trampled upon. And yet, 2. He
would have them to continue shepherds, and not to
be ashamed to own that as their occupation before
Pharaoh. He could have employed them under
himself in the corn-trade, or perhaps, by his inter
est in the king might have procured places for
them at court or in the army, and some of them at
least, were deseiving enough; but such preferments
would have exposed them to the envy of the Egyp
tians, and would have tempted them to forget Ca
naan, and the promise made unto their fathers;
therefore he contrives to continue them in their old

employment Note, (1.) An honest calling is no
disparagement, nor ought we to account it so either
in ourselves, or in our relations, but rather reckon
it a shame to be idle, or to have nothing to do.
(2.) It is generally best for people to abide in the
callings that they have been bred to, and used to,
1 Cor. 7. 24. What employment and condition
God, in his providence, has allotted for us, let us
accommodate ourselves to, and satisfy ourselves
with, and not mind high things. It is better to
be the credit of a mean post than the shame of a
high one.
CHAP. XLVII.
In this chapter, we have instances, I. of Joseph's kindness,
and affection to his relations ; presenting his brethren
first, and then his father to Pharaoh, (v. 1 . . 10.) settling
them in Goshen, and providing for them there, (v. 11,
12.) and paying his respects to his father when he sent
for him, v. 27.. 81. II. Of Joseph's justice between
prince and people in a very critical affair ; selling Pha
raoh's corn to his subjects with reasonable profits to
Pharaoh, and yet without any wrong to them, y. 13 . . 26.
Thus he approved himself wise and good, both in his pri
vate and in his public capacity.
l.npHEN Joseph came and told Pha-
JL raoh, and said, My father and my
brethren, and their flocks, and their herds,
and all that they have, are come out of the
land of Canaan ; and, behold, they are in
the land of Goshen. 2. And be took some
of his brethren, even five men, and presented
them unto Pharaoh. 3. And Pharaoh said
unto his brethren, What is your occupation?
And they said unto Pharaoh, Thy servants
are shepherds, both we, and also our fathers.
4. 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 ser
vants dwell in the land of Goshen. 5. And
Pharaoh spake unto Joseph, saying, Thy
father and thy brethren are come unto thee;
6. The land of Egypt is before thee ; in the
best of the land make thy father and bre
thren to dwell ; in the land of Goshen let
them dwell : and if thou knowest any men
of activity among them, then make them
rulers over my cattle. 7. And Joseph
brought in Jacob his father, and set him be
fore Pharaoh : and Jacob blessed Pharaoh.
8. And Pharaoh said unto Jacob, How old
art thou? 9. And Jacob said unto Pha
raoh, the days of the years of my pilgrimage
are an hundred and 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 life of my fathers in the
days of their pilgrimage. 10. And Jacob
blessed Pharaoh, and went out from before
Pharaoh. 11. And Joseph placed his fa
ther and his brethren, and gave them a pos
session in the land of Egypt, in the best of
the land, in the land of Rameses, as Pha
raoh had commanded.^ 12. And Joseph

GENESIS, XLVII.

217"

nourished his father, and his brethren, and
all his father's household, with bread', ac
cording to their families.
Here is,
I. The respect Joseph, as a subject, showed to
his prince. Though he was his favourite, and
prime-minister of state, and had had particular or
ders from him to send for his father down to Egypt,
yet he would not suffer him to settle, till he had
given notice of it to Pharaoh, v. 1. Christ, or Jo
seph, disposes of his followers in his kingdom as it
is prepared of his Father, saying, It is not mine to
give, Matt. 20. 23.
II. The respect Joseph, as a brother, showed to
his brethren, notwithstanding all the unkindness he
had formerly received from them.
1. Though he was a great man, and they were
comparatively mean and despicable, especially in
Egypt, yet he owned them. Let those that are
rich and great in the world, learn hence not to over
look or despise their poor relations. Every branch
of the tree is not a top branch; but, because it is a
lower branch, is it therefore not a tree? Our Lord
Jesus, like Joseph here, is not ashamed to call us
brethren. 2. They being strangers and no courtiers, he in
troduced some of them to Pharaoh, to kiss his hand,
as we say, intending thereby to put an honour upon
them among the Egyptians. Thus Christ presents
his brethren in the court of heaven, and improves
his interest for them, though in themselves unwor
thy, and an abomination to the Egyptians. Being
presented to Pharaoh, according to the instructions
which Joseph had given them, they tell him, (1.)
What was their business; that they were shepherds,
v. 3. Pharaoh asked them, (and Joseph knew it
would be one of his first questions, ch. 46. 33.)
What is your occupation? He takes it for granted
they had something to do; else Egypt should be no
place for them, no harbour for idle vagrants. If they
would not work, they should not eat of his bread in
this time of scarcity. Note, [1.] All that have a
place in the world, should have an employment in it
according to their capacity, some occupation or
other, mental or manual. Those that need not work
for their bread, yet must have something to do, to
keep them from idleness. [2.] Magistrates should
inquire into the occupation of their subjects, as those
that have the care of the public welfare; for idle
people are as drones in the hive, unprofitable bur
thens of the commonwealth. (2.) What was their
business in Egypt; to sojourn in the land, (v. 4.) not
to settle there for ever, onty to sojourn there for a
time, while the famine prevailed in Canaan, which
lay high, so that it was not habitable for shepherds,
the grass being burnt up much more than in Egypt,
which lay low, and where the corn chiefly failed,
while there was tolerable good pasture.
3. He obtained for them a grant of a settlement
in the land of Goshen, v. 5, 6. This was an instance
of Pharaoh's gratitude to Joseph; because he had
been such a blessing to him and his kingdom, he
would be kind to his relations, purely for his sake.
He offered them preferment as shepherds over his
cattle, provided they were men of activity; for it is
the man who is diligent in his business, that shall
stand before kings. And whatever our profession
or employment is, we should aim to be excellent in
it, and to prove ourselves ingenious and industrious.
III. The respect Joseph, as a son, showed to his
father. 1. He presented him to Pharaoh, v. 7. And
here, (1. ) Pharaoh asks Jacob a common question; How
old art thou? v. 8. A question usually put to old
men, for it is natural to us to admire old age, and to
Vol. i  2 E

reverence it, (Lev. 19. 32.) as it is very unnatural
and unbecommg to despise it, Isa, 3. 5. Jacob's
countenance, no doubt, showed him to be very old;
for he had been a man of labour and sorrow: in
Egypt, people were not so long-lived as in Canaan,
and therefore Pharaoh looks upon Jacob with won
der; he was a show in his court. When we are re
flecting upon ourselves, this should come into the
account; " How old are we?"
(2. ) Jacob gives Pharaoh an uncommon answer,
v. 9. He speaks as became a patriarch, with an
air of seriousness, for the instruction of Pharaoh.
Though our speech be not always of grace, yet it
must thus be always with grace. Observe here,
[1.] He calls his life a pilgrimage, looking upon
himself as a stranger in this world, and a traveller
towards another world: this earth his inn, not his
home. To this the apostle refers: (Heb. 11. 13.)
They confessed that they were strangers and pil
grims. He not only reckoned himself a pilgrim,
now that he was in Egypt, a strange country in
which he never was before; but his life, even in the
land of his nativity,* was a pilgrimage, and those who
so reckon it, can the better bear the inconvenience
of banishment from their native soil; they are but
pilgrims still, and so they were always. [2. ] He
reckons his life by days; for even so, it is soon reck
oned, and we are not sure of the continuance of it for
a day to an end, but may be turned out of this ta
bernacle at less than an hour's warning. Let us
therefore number our days, (Ps. 90. 12.) and mea
sure them, Ps. 39. 4. [3.] The character he gives
of them was, First, That they were few. Though
he had now lived one hundred and thirty years,
they seemed to him but a few days, in comparison
with the days of eternity, the eternal God, and the
eternal state, in which a thousand years (longer
than ever any man lived) are but as one day. Se
condly, That they were evil; this is true concern-
ing.man in general; (Job 14. 1.) he is of few days,
and full of trouble; since his days are evil, it is well
they are few; : Jacob's life, particularly, had been
made up of evil days; and the pleasantest days of
his life were yet before him. Thirdly, That they
were short of the days of his fathers; not so many,
not so pleasant, as their days. Old age came sooner
upon him than it had done upon some of his ancestors.
As the young man should not be proud of his
strength or beauty, so the old man should not be
proud of his age, and the crown of his hoary hairs,
though others justly reverence it; for those who are
accounted very old, attain not to the years of the pa
triarchs. The hoary head is then only a crown of
glory, when it is found in the way of righteousness.
(3.) Jacob both addresses himself to Pharaoh, and
takes leave of him with a blessing, v. 7. Jacob bless
ed Pharaoh, and again, v. 10. which was not only
an act of civility, (he paid him respect, and return
ed him thanks for his kindness,) but an act of piety,
he prayed for him, as one having the authority of a
prophet and a patriarch. Though in worldly
wealth, Pharaoh was the greater, yet in interest
with God, Jacob was the greater; he was God's
anointed, Ps. 105. 15. And a patriarch's blessing
was not a thing to be despised, no, not by a potent
prince. Darius valued the prayers of the church
for himself Mid for his sons, Ezra 6. 10. Pharaoh
kindly received Jacob, and, whether in the name
of a prophet or no, thus he had a prophet's reward,
which sufficiently recompensed him, not only for
his courteous converse with him, but for all the
other kindnesses he showed to him and his.
2. He provided well for him and his; placed him
in Goshen, (v. 11.) nourished him and all his with
food convenient for them, v. 12. This bespeaks,
not only Joseph a good man, who took this tender
care of his poor relations, but God a good God, who

218

GENESIS, XLVII.

raised him up for this purpose, and put him into a
capacity of doing it, as Esther came to the kingdom
for such a time as this. What God here did for
Jacob, he has, in effect, promised to do for all his,
that serve him and trust in him, Ps, 37. 19, In the
days of famine they shall be satisfied.
13. And there was no bread in all the
land ; for the famine was very sore, so that
the land of Egypt and all the land of Ca
naan fainted by reason of the famine. 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 Joseph brought the money into
Pharaoh's house. 15. And when money
failed in the land of Egypt, and in the land
of Canaan, all the Egyptians came unto
Joseph, and said, Give us bread : for why
should we die in thy presence ? For the mo
ney faileth. 16. And Joseph said, Give
your cattle ; and I will give you for your
cattle, if money fail. 17. And they brought
their cattle unto Joseph : and Joseph gave
them bread in exchange for horses, and for
the flocks, and for the cattle of the herds,
and for the asses: and he fed them with
bread, for all their cattle for that year. 1 8.
When that year was ended, they came un
to him the second year, and said unto him,
We will not hide it from my lord, how that
our money is spent ; my lord also hath our
herds of cattle ; there is not aught left in the
sight of my lord,but our bodies, and our lands:
1 9. Wherefore shall we die before thine eyes,
both we and our land ? Buy us and our land
for bread, and we and our land will be
servants unto Pharaoh: and give us seed,
that we may live, and not die, that the land
be not desolate. 20. And Joseph bought
all the land of Egypt for Pharaoh ; for the
Egyptians sold every man his field, because
the famine prevailed over them : so the land
became Pharaoh's. 21. And as for the
people, he removed them to cities from one
end of the borders of Egypt even to the
other end thereof. 22. Only the land of the
priests bought he not ; for the priests had a
portion assigned them of Pharaoh, and did
eat their portion which Pharaoh gave them :
wherefore they sold not their lands. 23.
Then Joseph said unto the people, Behold, 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 ye 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 households,
and for food for }rour little ones. 25. And
they said, Thou hast saved our lives : let us
find grace in the sight of my lord, and we

will be Pharaoh's servants. 26. And Jr>
seph made it a law 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.
Care being taken of Jacob and his family, the pre
servation of which was especially designed by Pro
vidence in Joseph's advancement, an account is now
given of the saving of the kingdom of Egypt too
from ruin; for God is King of nations, as well as
King of saints, and provideth food for all flesh. Jo
seph now returns to the management of that great
trust which Pharaoh had lodged in his_ hand. It
would have been pleasing enough to him to have
gone and lived with his father and brethren in Go
shen; but his employment would not permit it,
When he had seen his father, and seen him well-
settled, he applied himself as closely as ever to the
execution of his office. Note, Even natural affec
tion must give way to necessary business. Parents
and children must be content to be absent one from
another, when it is necessary, on either side, for the
service of God, or their generation. In Joseph's
transactions with the Egyptians, observe,
I. The great extremity that Egypt, and the parts
adjacent, were reduced to by the iamine. There was
no bread, and they fainted, (v. 13.) they were ready
to die, v. 15, 19. 1. See here what a depend
ence we have upon God's providence; if that sus
pend its usual favours but for a while, we die, we
perish, we all perish. All our wealth would not
keep us from starving, if the rain of heaven were
but withheld for two or three years. See how much
we lie at God's mercy, and let us keep ourselves al
ways in his love. 2. See how much we smart by
our own improvidence; if all the Egyptians had done
for themselves in the seven years of plenty, as Jo
seph did for Pharaoh, they had not been now in
these straits; but they regarded not the warning
they had of the years of famine, concluding that to
morrow shall be as this day, next year as this, and
much more abundant. Note, Because man knows
not his time, (his time of gathering when he has it,)
therefore his misery is great upon him, when the
spending time comes, Eccl. 8. 6, 7. 3. See how
early God put a difference between the Egyptians
and the Israelites, as afterwards in the plagues,
Exod. 8. 22.-9. 4, 26.— 10. 23. Jacob and his fa
mily, though strangers, were plentifully fed on free
cost, while the Egyptians were dying for want. See
Isa. 65. 13, My servants shall eat, but ye shall be
hungry. Happy art thou, O Israel. Whoever
wants, God's children shall not, Ps. 34. 10.
II. The price they were come up to, for their
supply, in this exigence. 1. They parted with all
their money, which they had hoarded up, v. 14.
Silver and gold would not feed them, they must
have corn. All the money of the kingdom was by
this means brought into the exchequer. 2. When
the money failed, they parted with all their cattle,
those for labour, as the horses and asses; and those
for food, as the flocks and the herds, v. 17. By this
it should seem, that we may better live upon bread
without flesh, than upon flesh without bread. We
may suppose they parted the more easily with their
cattle, because they had little or no grass for them;
and now Pharaoh saw in reality what he had before
seen in vision, nothing but lean kine. 3. When
they had sold their stocks off their land, it was easy
to persuade themselves (rather than starve) to sell
their land too; for what good would that do them,
when they had neither corn to sow it, nor cattle to
eat it? They therefore sold that next, for a further
supply of corn. 4. When their land was sold, so
that they had nothing to live on, they must of course

GENESIS, XLVI1.

219

sell themselves, that they might live purely upon
their labour, and hold their lands by the base tenure
of villanage, at the courtesy of the crown. Note,
Skin for skin, and all that a man hath, even liberty
and property, (those darling twins,) will he give for
his life; for that is sweet. There are few, (though
perhaps there are some,) who woidd even dare to
die, rather than live in slavery and dependence on
an arbitrary power. And perhaps there are those
who, in that case, could die by the sword, in a heat,
who yet could not deliberately die by famine, which
is much worse, Lam. 4. 9. Now it was a great
mercy to the Egyptians, that, in this distress, they
could have corn at any rate; if they had all died for
hunger, their lands perhaps would have escheated
to the crown of course, for want of heirs; they there
fore resolved to make the best of bad.
III. The method which Joseph took to accommo
date the matter between prince and people, so that
the prince might have his just advantage, and yet
the people not be quite ruined.
1. For their lands, he needed not come to any
bargain with them, while the years of famine lasted;
but when these were over, (tor God will not con
tend for ever, nor will he be always wroth,) he
came to an agreement, which it seems, both sides
were pleased with, that the people should occupy
and enjoy the lands, as he thought fit to assign them,
and should have seed to sow them with out of the
king's stores, for their own proper use and behoof,
yielding and paying only a fifth part of the yearly
profits as a chief rent to the crown. This became
a standing law, v. 26. And it was a very good bar
gain to have food for their lands, when otherwise
they and their's must have starved, and then to have
lands again upon such easy terms. Note, Those
ministers of state are worthy of double honour both
for wisdom and integrity, that keep the balance
even between prince and people, so that liberty and
property may not intrench upon prerogative, nor the
prerogative bear hard upon liberty and property: in
the multitude of such counsellors there is safety. If
afterward the Egyptians thought it hard to pay so
great a duty to the king out of their lands, they
must remember, not only how just, but how kind,
the first imposing of it was. They might thankfully
pay a fifth when all was due. It is observable, how
faithful Joseph was to him that appointed him; he
did not put the money into his own pocket, nor en
tail the lands upon his own family ; but converted both
entirely to Pharaoh's use ; and therefore we do not find
that his posterity went out of Egypt any richer than
the rest of their poor brethren. Those in public
trusts, if they raise great estates, must take heed
that it be not at the expense of a good conscience,
which is much more valuable.
2. For their persons, he removed them to cities,
v. 21. He transplanted them, to show Pharaoh's
sovereign power over them, and that they might, in
time, forget their titles to their lands, and be the
more easily reconciled to their new condition of
servitude. The Jewish writers say, " He removed
them thus from their former habitations, because
they reproached his brethren as strangers; to si
lence which reproach, they were all made, in effect,
strangers." See what changes a little time may
make with a people, and how soon God can empty
those from vessel to vessel, who were settled upon
their lees. How hard soever this seems to have
been upon them, they themselves were at this time
sensible of it as a very great kindness, and were
thankful they were not worse used; (v. 25.) Thou
hast saved our lives. Note, There is good reason
that the Saviour of our lives, should be the Master
of our lives. "Thou hast saved us, do what thou
wilt with us."
IV. The reservation he made in favour of the

priests. They were maintained on free cost, so
that they needed not to sell their lands, v. 22. All
people will thus walk in the name of their God;
they will be kind to those that attend the public
service of their God, and that minister to them in
holy things; and we should, in like manner, honour
our God, by esteeming his ministers highly in ldVe
for their work's sake.
27. And Israel dwelt in the land of
Egypt, in the country of Goshen ; and they
had possessions therein, and grew, 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 grace in thy sight,
put, I pray thee, thy hand under my thigh,
and deal kindly and truly with me ; bury
me not, 1 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.
Observe, 1. The comfort Jacob lived in, (v. 27, 28.) while
the Egyptians were impoverished in their own land,
Jacob was replenished in a strange land. He lived
seventeen years after he came into Egypt, far be
yond his own expectation; seventeen years he had
nourished Joseph, (for so old he was when he was
sold from him, ch. 37. 2.) and now, by way of
requital, seventeen years Joseph nourished him.
Observe how kindly Providence ordered Jacob's
affairs; that when he was old, and least able to bear
care and fatigue, he had least occasion for it, being
well-provided for by his son without his own fore
cast. Thus God considers the frame of his people.
2. The care Jacob died in. At last, (v. 29.) The
time drew nigh that Israel must die. Israel, a
prince with God, that had power over the angel,
and prevailed, yet must yield to death. There is
no remedy, he must die: it is appointed for all men,
therefore for him; and there is no discharge in that
war. Joseph supplied him with bread, that he
might not die by famine; but that did not secure
him from dying by age or sickness. He died by
degrees; his candle was not blown out, but gradually
burnt down to the socket, so that he saw, at some
distance, the time drawing nigh. Note, It is an
improvable advantage, to see the approach of death,
before we feel its arrests, that we may be quick
ened to do what our hand finds to do, with all our
might: however, it is not far from any of us. Now
Jacob's care, as he saw the day approaching, was
about his burial, not the pomp of it, (he was no way
solicitous about that,) but the place of it.
(1.) He would be buried in Canaan; this he re
solved on, not from mere humour, because Canaan
was the land of his nativity, but in faith, because it
was the land of promise, (which he desired thus,
as it were, to keep possession of, till the time
should come when his posterity should be masters
of it,) and because it was a type of heaven, that
better country which he that said these things, de
clared plainly that he was in expectation o£ Heb.
11. 14. He aimed at a good land, which would be
i his rest and bliss on the other side death.

220

GENESIS, XLVIH.

(2.) He would have Joseph sworn to bring him
thither to be buried, (v. 29, 31.) that Joseph being
under such a solemn obligation to do it, might have
that to answer to the objections which otherwise
might have been made against it, and for the great
er satisfaction of Jacob now in his dying minutes.
Nothing will better help to make a death-bed
easy, than the certain prospect of a rest in Canaan
after death.
(3.) When this was done, Israel bowed himself
upon the bed's-head, yielding himself, as it were, to
the stroke of death; ("Now let it come, and it
shall be welcome;") or worshipping God, as it is
explained, Heb. 11. 21, giving God thanks for all
his favours, and particularly for this, that Joseph
was ready, not only to put his hand upon his eyes
to close them, but under his thigh to give him the
satisfaction he desired concerning his burial. Thus
they that go down to the dust, should with humble
thankfulness, bow before God, the God of their
mercies, Ps. 22. 29.
CHAP. XLVIII.
The time drawing nigh that Israel must die, having in the
former chapter given order about his burial, in this, he
takes leave of his grand-children by Joseph, and in the .
next, of all his children. Thus Jacob's dying words are
recorded, because he then spake by a spirit of prophe
cy; Abraham's and Isaac's are not. God's gifts and
graces shine forth much more in some saints than in
others upon their death-beds. The Spirit, like the wind,
blows where it listeth. In this chapter, I. Joseph, hear
ing of his father's sickness, goes to visit him, and takes
his two sons with him, v. 1, 2. II. Jacob solemnly
adopts his two sons, and takes them for his own, v. 3. .7.
III. He blesses them, v. 8. .16. IV. He explains and
justifies the crossing of his hands in blessing them, v.
17. .20. V. He leaves a particular legacy to Joseph, v.
21, 22.
1. A ND it came to pass after these things,
J\- that one told Joseph, Behold, thy
father is sick : and he took with him his
two sons, Manasseh and Ephraim. 2. And
one told Jacob, and said, Behold, thy son
Joseph cometh unto thee : and Israel
strengthened himself, and sat upon the
bed. 3. And Jacob said unto Joseph, God
Almighty appeared unto me at Luz in the
land of Canaan, and blessed me, 4. And
said unto me, Behold, I will make thee
fruitful, and multiply thee, and I will make
of thee a multitude of people, and will give
this land to thy seed after thee for an ever
lasting possession. 5. And now thy two
sons; Ephraim and Manasseh, which were
born" unto thee in the land of Egypt, before
1 came unto thee into Egypt, are mine ; as
Reuben and Simeon, they shall be mine.
6. And . thy issue, which thou begettest
after . them, shall be thine, and shall be
called after the name of their brethren in
their inheritance. 7. And as for me, when
I came from Padan, Rachel died by me in
the land of Canaan in the way, when yet
there icas but a little way to come into
Ephrath : and I buried her there in the way
of Ephrath; the same is Beth-lehem.
Here,
I. Joseph, upon notice of his father's illness, goes
to see him; though a man of honour and business,
vet he will not fail to show this due respect to his

aged father, v. 1. Visiting the sick, to whom we
lie under obligations, or may have opportunity of
doing good, either for body or soul, is our duty.
The sick bed is a proper place both for giving com
fort and counsel to others, and receiving instruction
ourselves. Joseph took his two sons with him, that
they might receive their dying grandfather's bless
ing, and that what they might see in him, and hear
from him, might make an abiding impression upon
them. Note, 1. It is good to acquaint young people
that are coming into the world, with the aged ser
vants of God that are going out of it, whose dying
testimony to the goodness of God, and the pleasant
ness of wisdom's ways, may be a great encourage
ment to the rising generation. Manasseh and
Ephraim (I dare say) would never forget what
passed at this time. 2. Pious parents are desirous
of a blessing, not only for themselves, but for their
children. "O that they may live before God!"
Joseph had been, above all his brethren, kind to his
father, and therefore had reason to expect particu
lar favour from him.
II. Jacob, upon notice of his son's visit, prepared
himself as well as he could to entertain him, v. 2.
He did what he could to rouse his spirits, and to
stir up the gift that was in him; what little was left
of bodily strength, he put forth to the utmost, and
sat upon the bed. Note, It is very good for sick
and aged people to be as lively and cheerful as they
can, that they may not faint in the day of adversity.
Strengthen thyself, as Jacob here, and God will
strengthen thee; hearten thyself, and help thyself,
and God will help and hearten thee. Let the
Spirit sustain the infirmity.
III. In recompense to Joseph for all his attentions
to him, he adopted his two sons. In this charter
of adoption, there is,
1. A particular recital of God's promise to him,
to which this had reference. " God blessed me;
(v. 3. ) and let that blessing be entailed upon them. "
God had promised him two things, a numerous
issue, and Canaan for an inheritance; (v. 4.) and
Joseph's sons, pursuant hereunto, should each of
them multiply into a tribe, and each of them have a
distinct lot in Canaan, equal with Jacob's own sons.
See how he blessed them by faith in that which
God had said to him, Heb. 11. 21. Note, In all our
prayers, both for ourselves and for our children, we
ought to have aparticular eye to, and remembrance
of, God's promises to us.
2. An express reception of Joseph's sons into his
family, " Thy sons are mine, (v. 5.) not only my
grand-children, but as my own children." Though
they were born in Egypt, and their father was then
separated from his brethren, which might seem to
have cut them off from, the heritage of the Lord,
yet Jacob takes them in, andowns them for visible
church-members. He explains it; (v. 16.) Let my
name be named upon them, and the name of my
fathers; as if he had said, "Let them not succeed
their father in his power and grandeur here in
Egypt; but let them succeed me in the inheritance
of the ' promise made to Abraham," which Jacob
looked upon as much more valuable and honoura
ble, and would have them to prize and covet
accordingly. Thus the aged dying patriarch
teaches these young persons, now that they were
come of age, (being about twenty-one years old,)
not to look upon Egypt as their own, nor to incor
porate themselves with the Egyptians, but to take
their lot with the people of God, as Moses after
ward in the like temptation, Heb. 1 1. 24 . . 26. And
because it would be a piece of self-denial in them,
who stood so fair for preferment in Egypt, to ad
here to the despised Hebrews; to encourage them,
he constitutes each of them the head of a tribe.
Note, Those are worthy of double honour, who,

GENESIS, XLV1I1.

221-

through God's grace, break through the tempta
tions of worldly wealth and preferment, to embrace
religion in disgrace and poverty, Jacob will have
Ephraim and Manasseh to believe, that it is better
to be low, and in the church, than high, and out of
it; that to be called by the name of poor Jacob, is
better than to be called by the name of rich Joseph.
3. A proviso inserted concerning the children he
might afterward have; they should not be accounted
heads of tribes, as Ephraim and Manasseh were,
but should fall in with the one or the other of their
brethren, i>. 6. It does not appear that Joseph had
any more children; however, it was Jacob s pru
dence to give this direction, for the preventing of
contest and mismanagement. Note, In making
settlements, it is good to take advice, and to provide
for what may happen, while we cannot foresee
what will happen. Our prudence must attend
God's providence.
4. Mention is made of the death and burial of
Rachel, Joseph's mother, and Jacob's best-beloved
wife, (v. 7.) referring to that story, ch. 35. 19.
Note, (1.) When we come to die ourselves, it is
good to call to mind the death of our dear relations
and friends, that are gone before us, to make death
and the grave the more familiar to us. See Numb.
27. 13. Those that were to us as our own souls,
are dead and buried; and shall we think much to
follow them in the same path? (2.) The removal
of dear relations from us, is an affliction the re
membrance of which cannot but abide with us a
great while. Strong affections in the enjoyment,
cause long afflictions in the loss.
8. And Israel beheld Joseph's sons, and
said, Who are these ? 9. And Joseph said
unto his father, They are my sons, whom
God hath given me in this place. And he
said, Bring them, 1 pray thee, unto me, and
I will bless them. 10. Now the eyes of
Israel were dim for age, so that he could
not see. And he brought them near unto
him; and he kissed them, and embraced
them. 11. And Israel said unto Joseph, I
had not thought to see thy face : and, lo,
God hath showed me also thy seed. 1 2.
And Joseph brought them out from between
his knees, and he bowed himself with his
face to the earth. 13. And Joseph took
them both, Ephraim in his right hand to
ward Israel's left hand, and Manasseh in
his left hand toward Israel's right hand,
and brought them near unto him. 14. And
Israel stretched out his right hand, and laid
it upon Ephraim's head, who was the
younger, and his left hand upon Manas-
seh'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, 16. The angel which redeemed
me from all evil, bless the lads ; and let my
name be named on them, and the name of
my fathers Abraham and Isaac; and let
them grow into a multitude in the midst of
the earth. 1 7. And when Joseph saw that
liis father laid his right hand upon the head

of Ephraim, it displeased him : and he held
Ehis father's hand, to remove it from
phraim'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, I know it, my son,
I know it : he also shall become a people,
and he also shall be great: but truly his
younger brother shall be greater than he,
and his seed shall become a multitude of
nations. 20. And he blessed them that
day, saying, In thee shall Israel bless, say
ing, God make thee as Ephraim, and as
Manasseh : and he set Ephraim before
Manasseh. 21. And Israel said unto Jo
seph, Behold, I die; but God shall be
with you, and bring you again unto the
land of your fathers. 22. Moreover I have
given to thee one portion above thy brethren,
which I took out of the hand of the Amorite
with my sword and with my bow.
Here is,
I. The blessing with which Jacob blessed the
two sons of Joseph, which is the more remarkable,
because the apostle makes such particular mention
of it, (Heb. 11. 21.) when he says nothing of the
blessing which Jacob pronounced on the rest of his
sons, though that also was done in faith.
Observe here,
1. That Jacob was blind for age, v. 10. It is one
of the common infirmities of old age; They that
look out of the windows are darkened, Eccl. 12. 3.
It is folly to walk in the sight of our eyes, and to
suffer our hearts to go after them, while we know
death will shortly close them, and we do not know
but some accident between us and death may dark
en them. Jacob, like his father before him, when
he was old, was dim-sighted. Note, (1.) Those
that have the honour of age, must therewith be
content to take the burthen of it. (2 . ) The eye of
faith may be very clear, even then when the eye
of the body is. very much clouded.
2. That Jacob was very fond of Joseph's sons.
He kissed them, and embraced them, v. 10. It is
common for old people to have a very particular af
fection for their grand-children, perhaps more than
they had for their own when they were little; which
Solomon gives a reason for, (Prov. 17. 6.) Chil
dren's children are the crown of old men. With
what satisfaction does Jacob say here, (v. 11.) I
had not thought to see thy face, (having, many
years, given him up for lost,) and, lo, God hath
showed me also thy seed! See here, (1.) How these
two good men own God in their comforts. Joseph
says, (v. 9.) They are my sons whom God has given
me, and, to magnify the favour, he adds, " In this
place of my banishment, slavery, and imprison
ment." Jacob says here, God hath showed me thy
seed. Our comforts are then doubfv sweet to us,
when we see them coming from God>s hand. (2.)
How often God, in his merciful providences, out
does our expectations, and thus greatly magnifies
his favours! He not only prevents our fears, but
exceeds our hopes. We may apply this to the pro
mise which is made to us and to our children. We
could not have thought that we should have been
taken into covenant with God ourselves, consider
ing how guilty and corrupt we are; and yet, lo, he
has showed us our seed also in covenant with him.

222

GENESIS, XLIX.

3. That before he entails his blessing, he re
counts his experiences of God's goodness to him.
He had spoken (v. 3.) of God's appearing to him.
The particular visits of his grace, and the special
communion we have sometimes had with him,
ought never to be forgotten. But (v. 15. 16.) he
mentions the constant care which the Divine Pro
vidence had taken of him all his days. (1.) He
had fed him all his life long unto this day, v. 15.
Note, As long as we have lived in this world, we
have had continual experience of God's goodness
to us, in providing for the support of our natural
life. Our bodies have called for daily food, and no
little has gone to feed us, yet we have never wanted
food convenient He that has fed us all our lifelong,
surely will not fail us at last (2. ) He had by his
angel redeemed him from all evil, v. 16. A great
deal of hardship he had known in his time, but God
had graciously Kept him from the evil of his trou
bles. Now that he was dying, he looked upon him
self as redeemed from all evil, and bidding an ever
lasting farewell to sin and sorrow. Christ, the An
gel of the covenant, is he that redeems us from all
evil, 2 Tim. 4. 18. Note, [1.] It becomes the ser
vants of God, when they are old and dying, to wit
ness for our God that they have found him gra
cious. [2. ] Our experiences of God's goodness to
us are improvable, both for the encouragement of
others to serve God, and for encouragement to us
in blessing them, and praying for them.
4. That when he confers the blessing and name
of Abraham and Isaac upon them, he recommends
the pattern and example of Abraham and Isaac to
them, v. 15. He calls God, the God before whom
my fathers Abraham and Isaac walked, that is, in
whom they believed, whom they observed and
obeyed, and with whom they kept up communion
in instituted ordinances, according to the condition
of the covenant. Walk before me, ch. 17. 1. Note,
(1.) Those that would inherit the blessing of their
godly ancestors, and have the benefit of God's cove
nant with them, must tread in the steps of their pi
ety. (2.) It should recommend religion and the
service of God to us, that God was the God of our
fathers, and that they had satisfaction in walking
before him.
5. That in blessing them, he crossed hands. Jo
seph placed them so as that Jacob's right hand
should be put on the head of Manasseh the eldest,
v. 12, 13. But Jacob would put it on the head of
Ephraim the youngest, v. 14. This displeased Jo
seph, who was willing to support the reputation of
his first-born, and would therefore have removed
his father's hands, v. 17, 18. But Jacob gave him
to understand that he knew what he did, and that
he did it neither by mistake, nor in a humour, nor
from a partial affection to one more than the other,
but from a spirit of prophecy, and in compliance
with the divine counsels. Manasseh should be
great, but truly Ephraim should be greater. When
the tribes were mustered in the wilderness,
Ephraim was more numerous than Manasseh, had
the standard of that squadron, (Numb. 1. 32, 33,
35. — 2. 18, 20.) and is named first, Ps. 80. 2. Joshua
was nf that tribe, so was Jeroboam. The tribe of
Manasseh was divided, one half on one side Jordan,
the other half on the other side, which made it
the less powerful and considerable. In the fore
sight of this, Jacob crossed hands. Note, (1. ) God,
in bestowing his blessings upon his people, gives
more to some than to others, more gifts, graces,
and comforts, and more of the good things of this
life. (2.) He often gives most to those that are
least likely. He chooses the weak things of the
world; raises the poor out of the dust Grace ob
serves not the order of nature, nor does God prefer
those whom we think fittest to be preferred, but as

it pleases him. It is observable, how often God,
by the distinguishing favours of his covenant, ad
vanced the younger above the elder; Abel above
Cain, Shem above Japheth, Abraham above Nahor
and Haran, Isaac above Ishmael, Jacob above Esau;
Judah and Joseph were preferred before Reuben;
Moses before Aaron; David and Solomon before
their elder brethren. See 1 Sam. 16. 7. He tied
the Jews to observe the birth-right, (Deut 21.
17. ) but he never tied himself to observe it. Some
make this typical of the preference given to the
Gentiles above the Jews; the Gentile converts were
much more numerous than those of the Jews. See
Gal. 4. 27. Thus free grace becomes more illus
trious. II. The particular tokens of his favour to Joseph.
1. He left with him the promise of their return
out of Egypt, as a sacred trust; (v. 21.) / die, but
God shall he with you, and bring you again. Ac
cordingly, Joseph, when he died, left it with his
brethren, ch. 50. 24. This assurance was given
them, and carefully preserved among them, that
they might neither love Egypt too much when it
favoured them, nor fear it too much when it frown
ed upon them. These words of Jacob furnish us
with comfort in reference to the death of out
friends; they die. But, (1.) God shall be with us,
and his gracious presence is^ sufficient to make up
the loss. They leave us, but he will never fail us.
(2.) He will bring us to the land of our fathers, the
heavenly Canaan, whither our godly fathers are
gone before us. If God be with us while we stay
behind in this world, and will receive us shortly to
be with them that are gone before to a better world,
we ought not to sorrow as those that have no hope.
2. He bestowed one portion upon him above his
brethren, v. 22. The lands bequeathed are descri
bed to be those which he took out of the hand of the
Amorite, with his sword, and with his bow. He
purchased them first, (Josh. 24. 32.) and it seems,
was afterward disseized of them by the Amorites,
but retook them by the sword, repelling force by
force, and recovering his right by violence, when
he could not otherwise recover it These lands he
settled upon Joseph; mention is made of this grant,
John 4. 5. Pursuant to it, this parcel of ground
was given to the tribe of Ephraim, as their right,
and the lot was never cast upon it; and in it Joseph's
bones were buried, which perhaps Jacob had an
eye to, as much as to any thing, in this settlement.
Note, It may sometimes be both just and prudent
to give some children portions above the rest; but
a grave is that which we can most count upon as
our own in this earth.
CHAP. XLIX.
This chapter is a prophecy: the likest to it we have yet
met with, was that of Noah, ch, 9. 25, &c. Jacob is
here upon his death-bed, making his will: he put it off
till now, because dying men's words are apt to make
deep impressions, and to be remembered long : what he
said here, he could not say when he would, but as the
Spirit gave him utterance, who chose this time, that di
vine strength might be perfected in his weakness. The
twelve sons of Jacob were, in their day, men of renown,
but the twelve tribes of Israel, which descended and
were denominated from them, were much more renown
ed; we find their names upon the gates of the new Jeru
salem, Rev. 21. 12. in the prospect of which, their dying
father says something remarkable of each son, or of the
tribe that bore his name. Here is, I. The preface, v. 1,
2. II. The prediction concerning each tribe, v. 3 . .
28. III. The charge repealed concerning his burial, v.
29.. 32. IV. His Beath, v. 33.
1. A ND Jacob called unto his sons, and
il said, Gather yourselves together, that
I may tell you that which shall befall you
in the last days. 2. Gather yourselves to-

GENESIS, XLIX.

225

gether, and hear, ye sons of Jacob ; arid
hearken unto Israel your father. 3. Reu
ben, thou art my first-born, my might, and
the beginning of my strength, the excellen
cy of dignity, and the excellency of power.
4. Unstable as water, thou shalt not excel; be
cause thou wentest up to thy father's bed; then
defiledst thou it: he went up to my couch.
Here is,
I. The preface to the prophecy, in which,
1. The congregation is called together; (v. 2. )
Gather yourselves together, let them all be sent for
from their several employments, to see their father
die, and to hear his dying words. It was a com
fort to Jacob, now that he was dying, to see all his
children about him, and none missing, though he
had sometimes thought himself bereaved. It was
of use to them, to attend him in his last moments,
that they might learn of him how to die, as well as
how to live: what he said to each, he said in the
hearing of all the rest; for we may profit by the
reproofs, counsels, and comforts, that are princi
pally intended for others. His calling upon them
once and again, to gather together, intimated both
a precept to them to unite in love, to keep togeth
er, not to mingle with the Egyptians, not to forsake
the assembling of themselves together, and a pre
diction that they should not be separated from each
other, as Abraham's sons and Isaac's were, but
should be incorporated, and all make one people.
2. A general idea is given of the intended discourse,
(v. 1.) That I may tell you that which shall befall
you, (not your persons, but your posterity,) in the
last days; this prediction would be of use to those
that came after them, for the confirming of their
faith, and the guiding of their way, on their return
to Canaan, and their settlement there. We can
not tell our children what shall befall them, or
their families in this world; but we can tell them,
from the word of God, what will befall them in the
last day of all, according as they conduct themselves
in this world. 3. Attention is demanded; (v. 2.)
" Hearken to Israelyour father; let Israel, that has
prevailed with God, prevail with you." Note,
Children must diligently hearken to what their
godly parents say, particularly when they are dy
ing; Hear, ye children, the instruction of a father,
which carries with it both authority and affection,
Prov. 4. 1.
II. The prophecy concerning Reuben; he begins
with him, (v. 3, 4. ) he was the first-born; but by
committing uncleanness with his father's wife, to
the great reproach of the family which he ought to
have been an ornament to, he forfeited the prero
gatives of the birth-right; and his dying father here
solemnly degrades him, though he does not disown
or disinherit him: he shall have all the privileges
of a son, but not of a first-born. We have reason
to think Reuben had repented of his sin, and it was
pardoned; yet it was a necessary piece of justice,
in detestation of the villany, and for warning to
others, to put the mark of disgrace upon him. Now
according to the method of degrading, 1. Jacob here
puts upon him the ornaments of the birth-right,
(v. 3.) that he and all his brethren might see what
he had forfeited, and, in that, might see the evil of
the sin : as the first-born, he was his father's joy,
almost his pride, being the beginning of his strength.
How weh.ome he was to his parents, his name be
speaks, Reuben, See a son. To him belonged the
excellency of h's dignity, above his brethren, and
some power over them. Christ Jesus is the First
born among many brethren, and to him, of right,
belong the most excellent power and dignity: his

church also, through him, is a church of the first*
born. 2. He then strips him of these ornaments;
(v. 4.) lifts him up, that he may cast him down,
by that one word, " Thou shall not excel; a being
thou shalt have as a tribe, but not an excellency:
no judge, prophet, or prince, is found of that tribe,
nor any person of renown, only Dathan and Abi-
ram, who were noted for their impious rebellion
against Moses. That tribe, as not aiming to excel,
meanly chose a settlement on the other side Jordan.
Reuben himself seems to have lost all that influ
ence upon his brethren, which his birth-right enti
tled him to; for when he spake unto them, they
would not hear, ch. 42. 22. Those that have not
understanding and spirit to support the honours
and privileges of their birth, will soon lose them,
and retain only the name of them. The character
fastened upon Reuben, for which he is laid under
this mark of infamy, is, that he was unstable as wa
ter. (1.) His virtue was unstable; he had not the
government of himself and his own appetites: some
times he would be very regular and orderly, but
at other times he deviated into the wildest courses.
Note, Instability is the ruin of men's excellency.
Men do not thrive, because they do not fix. (2.)
His honour consequently was unstable; it departed
from him, vanished into smoke, and became as wa
ter spilt upon the ground. Note, Those that throw
away their virtue, must not expect to save their re
putation. Jacob charges him particularly with the
sin for which he was thus disgraced; Thou wentest
up to thy father's bed. It was forty years ago that
he had been guilty of this sin, yet now it is remem
bered against him. Note, As time will not of itself
wear off the guilt of any sin from the conscience, so
there are some sins whose stains it will not wipe off
from the good name, especially seventh-command
ment-sins. Reuben's sin left an indelible mark of
infamy upon his family; a dishonour that was a
wound not to be healed without a scar, Prov. 6. 32,
33. Let us never do evil, and then we need not
fear being told of it.
5. Simeon and Levi are brethren; instru
ments of cruelty are in their habitations. 6
O my soul, come not thou into their secret
unto their assembly, mine honour, 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 : I
will divide them in Jacob, and scatter them
in Israel.
These were next in age to Reuben, and they also
had been a grief and shame to Jacob, when they
treacherously and barbarously destroyed the She
chemites, which he here remembers against them.
Children should be afraid of incurring their parents'
just displeasure, lest they fare the worse for it long
afterward, and, when they would inherit the bless
ing, be rejected.
Observe,I. The character of Simeon and Levi; they were
brethren in disposition; but, unlike their father, they
were passionate and revengeful, fierce and uncontrol
lable; their swords, which should have been only
weapons of defence, were (as the margin reads it, v.
5.) weapons of violence, to do wrong to others, not
to save themselves from wrong. Note, It is no new
thing for the temper of children to differ very much
from that of their parents; we need not think it
strange, it was so in Jacob's family. It is not in the
power of parents, no, not by education, to form the
dispositions of theirsfchildren; Jacob bred his sons to

224

GENESIS, XLIX.

ever}- thing that was mild and quiet, and yet they
proved to be thus furious.
II. A proof of this is the murder of the Shechemites,
which Jacob deeply resented at the time, (ch. 34.
30. ) and still continued to resent. They slew a man,
Shechem himself, and many others; and, to effect
that, they digged down a wall, broke the houses, to
plunder them, and murder the inhabitants. Note,
The best governors cannot always restrain those un
der their charge from committing the worst villa-
nies. And when two in a family are mischievous,
they commonly make one another so much the
worse, and it were wisdom to part them. Simeon
and Levi, it is probable, were most active in the
wrong done to Joseph, which some think Jacob has
here some reference to; for in their anger they
would have slain that man. Observe what a mis
chievous thing self-will is in young people: Simeon
and Levi would not be advised by their aged and
experienced father; no, they would be governed by
their own passion, rather than by his prudence.
Young people would better consult their own inter
est, if they would less indulge their own will.
III. Jacob's protestation against this barbarous act
of their's, O my soul, come not thou into their secret.
Hereby he professes not only his abhorrence of such
practices in general, but his innocence particularly
in that matter. Perhaps he had been suspected as,
under-hand, aiding and abetting; he therefore thus
solemnly expresses his detestation of the fact, that
he might not die under that suspicion. Note, 1.
Our soul is our honour; by its powers and faculties
we are distinguished from, and dignified above, the
beasts that perish. 2. We ought, from our hearts,
to detest and abhor all society and confederacy with
bloody and mischievous men. We must not be am
bitious of coming into their secret, or knowing the
depths of Satan.
IV. His abhorrence of those brutish lusts that led
them to this wickedness; Cursed be their anger. He
does not curse their persons, but their lusts. Note,
1. Anger is the cause and original of a great deal of
sin, and exposes us to the curse of God, and his
judgment, Matt 5. 22. 2. We ought always, in the
expressions of our zeal, carefully to distinguish
between the sinner and the sin, so as not to love or
bless the sin for the sake of the person, nor to hate
or curse the person for the sake of the sin.
V, A token of displeasure which he foretells
their posterity should lie under for this; I will di
vide them: The Levites were scattered through
out all the tribes, and Simeon's lot lay not together,
and was so strait, that many of the tribe were for
ced to disperse themselves in quest of settlements
and subsistence. This curse was afterwards turn
ed into a blessing to the Levites; but the Simeonites,
for Zimri's sin, (Numb. 25. 14.) had it bound on.
Note, Shameful dispersions are the just punishment
of sinful unions and confederacies.
8. Judah, thou 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 stooped down, he couched as a
lion, and as an old lion ; who shall rouse him
up ? 10. The sceptre shall not depart from
Judah, nor a law-giver from between his
feet, until Shiloh come ; and unto him shall
the gathering of the people be. 11. Binding
his fole unto the vine, and his ass's colt un
to the choice vine ; he washed his garments

in wine, and his clothes in the blood of
grapes. 12. His eyes shall be red with wine,
and his teeth white with milk.
Glorious things are here said of Judah. The men
tion of the crimes of the three eldest of his sons, had
not so put the dying patriarch out of humour, but
that he had a blessing ready for Judah, to whom
blessings belonged. Judah's name signifies praise,
in allusion to which, he says, Thou art he Whom thy
brethren shall praise, v. 8. .God was praised for
him, (ch. 29. 35.) praised by him, and praised in
him; and therefore his brethren shall praise him.
Note, Those that are to God for a praise, shall be the
praise of their brethren.
It is prophesied,
1. That the tribe of Judah should be victorious
and successful in war! Thy hand shall be in the neck
of thine enemies. This was fulfilled in David, Ps.
18. 40.
2. That it should be superior to the rest of the
tribes; not only in itself more numerous and illustri
ous, but having a dominion over them; Thy father's
children shall bow down before thee : Judah was the
lawgiver, Ps. 60. 7. That tribe led the van through
the wilderness, and in the conquest of Canaan, Judg.
1. 2. The prerogatives of the birth-right which
Reuben had forfeited, the excellency of dignity and
power, were thus conferred upon Judah. Observe,
" Thy brethren shall bow down before thee, and
yet shall praise thee, reckoning themselves happy
in having so wise and bold a commander." Note,
Honour and power are then a blessing to those that
have them, when they are not grudged and envied,
but praised and applauded, and cheerfully submit
ted to.
3. That it should be a strong and courageous tribe,
and so qualified for command and conquest; (v. 9.)
Judah is a lion's whelp. The lion is the king ot
beasts, the terror of the forest when he roars; when
he seizes his prey, none can resist him; when he
goes up from the prey, none dares pursue him to
revenge it. By this it is foretold that the tribe of
Judah should become very formidable, and should
not only obtain great victories, but should peacea
bly and'quietly enjoy what was got by those victo
ries; that they should make war, not for the sake of
war, but for the sake of peace. Judah is compared,
not to a lion rampant, always tearing, always ra
ging, always ranging; but to a lion couchant, enjoy
ing the satisfaction of his power-and success, without
creating vexation toothers: this is to be truly great.
4. That it should be the royal tribe, and the tribe
from which Messiah the Prince should come; (v.
10.) The sceptre shall not depart from Judah, till
Shiloh come. Jacob here foresees and foretells, (1.)
That the sceptre should come out of the tribe of Ju
dah, which was fulfilled in David, on whose family
the crown was entailed. . (2.) That Shiloh should
be of this tribe; his Seed, that promised Seed, in
whom the earth should be blessed; that peaceable
and prosperous one, or the Saviour, so others trans
late it, he shall come of Judah. Thus dying Jacob,
at a great distance, saw Christ's day, and it was his
comfort and support on his death-bed. (3. ) That
after the coming of the sceptre into the tribe of Judah,
it should continue in that tribe, at least, a govern
ment of their bwn, till the coming of the Messiah,
in whom, as the King of the church, and the great
High-Priest, it was fit that both the priesthood and
the royalty should determine. Till the captivity,
all along from David's time, the sceptre was in Ju
dah, and from thence governors of that tribe, or of
the Levites that adhered to it, (which was equiva
lent,) till Judea became a province pf the Roman
empire, just at the time of our Saviour's birth, and

GENESIS, XLIX.

225

was at that time taxed as one of the provinces, Luke
2. 1. And at the time of his death the Jews ex
pressly owned, We have no king but Csesar. Hence
it is undeniably inferred against the Jews, that our
Lord Jesus is he that should come, and that we are
to look for no other; for he came exactly at the time
appointed. Many excellent pens have been admi
rably well employed in explaining and illustrating
this famous prophecy of Christ
5. That it should be a very fruitful tribe, especi
ally that it should abound with milk for babes, and
wine to make glad the heart of strong men, v. 11,
12. Vines, so common in the hedge-rows, and so
strong, that they should tie their asses to them, and
so fruitful, that they should load their asses from
them. Wine, as plentiful as water, so that the men
of that tribe should be very healthful and lively,
their eyes brisk and sparkling, their teeth white.
Much of that which is here said concerning Judah,
is to be applied to our Lord Jesus. (1.) He is the
Ruler of all his father's children, and the conqueror
of all his father's enemies; and he it is, that is the
praise of all the saints. (2.) He is the Lion of the
tribe of Judah, as he is called with reference to
this here. (Rev. 5. 5.) who, having spoiled princi
palities and powers, went up a Conqueror, and
couched so as none can stir mm up, when he sat
down on the right hand of the Father. (3. ) To him
belongs the sceptre; he is the Law-giver, and to him
shall the gathering of the people be, as the Desire of
all nations, (Hag. 2. 7. ) who, being lifted up from
the earth, should draw all men unto him, (John 12.
32i ) and in whom the children of God, that are
scattered abroad, should meet, as the centre of their
unity, John 11. 52. (4.) In him there is plenty of
all that which is nourishing and refreshing to the
soul, and which maintains and cheers the divine life
in it; in him we may have wine and milk, the riches
of Judah's tribe, without money, and without price,
Isa. 55. 1.
13. Zebulun shall dwell at the haven of
the sea ; and he shall be for an haven of
ships ; and his border shall be unto Zidon.
14. Issachar is a strong ass couching down
between two burdens: 15. And he saw
that rest was good, and the land that it
was pleasant ; and bowed his shoulder to
bear, and became a servant unto tribute.
16. Dan shall judge his people, as one of
the tribes of Israel. 17. Dan shall be a ser-
Eent by the way, an adder in the path, that
iteth the horse-heels, so that his rider shall
fall backward. 18. I have waited for thy
salvation, O Lord. 19. Gad, a troop shall
overcome him : but he shall overcome at the
last. 20. Out of Asher his bread shall be
fat, and he shall yield royal dainties. 21.
Naphtali is a hind let loose : he giveth good
ly words.
Here we have Jacob's prophecy concerning six of
his sons.
I. Concerning Zebulun, (v, 13.) that his poster
ity should have their lot upon the sea-coast, and
should be merchants and mariners, and traders at
sea. This was fulfilled, when two or three hun
dred years after, the land of Canaan was divided by
lot, and the border of Zebulun went up towards the
sea, Josh. 19.11.' Had they chosen their lot them
selves, or Joshua appointed it, we might have sup
posed it done with design to make Jacob's words
Vol. i.— 2 F

good; but, being done by lot, it appears that that
was divinely disposed, and Jacob divinely inspired
Note, The lot of God's providence exactly agrees
with the plan of God's counsel, like a f rue copy with
the original. If prophecy says, Zebulun shall be a
haven of ships, Providence will so plant him. Note,
1. God appoints the bounds of our habitation. 2. It
is our wisdom and duty to accommodate ourselves
to our lot, and to. improve it. If Zebulun dwell at
the haven of the sea, let him be for a haven of ships.
II. Concerning Issachar, v. 14, 15. 1. That the
men of that tribe should be strong and industrious,
fit for labour, and inclined to labour, particularly
the toil of husbandry, like the ass, that patiently
carries his burden, and, by using himself to it, makes
it the easier.' Issachar submitted to two burdens,
tillage and tribute. It was a tribe that took pains,
and, thriving thereby, was called upon for rent and
taxes. 2. That they should be encouraged in their
labour by the goodness of the land that should fall
to their lot. (1. ) He saw that rest at home was
good. Note, The labour of the husbandman is
really rest, in comparison with that of soldiers and
seamen, whose hurries and perils are such, that
those who tarry at home in the most constant ser
vice, have no reason to envy them. (2.) He saw
that the land was pleasant, yielding not only plea
sant prospects to charm the eye of the curious, but
pleasant fruits to recompense his toils. Many are
the pleasures of a country life, abundantly sufficient
to balance the inconveniences of it, if we can but
persuade ourselves to think so. Issachar, in pros
pect of advantage, bowed his shoulder to bear : let
us, with an eye of faith, see the heavenly rest to be
good, and that land of promise to be pleasant; and
that will make our present services easy, and en
courage us to bow our shoulder to them.
III. Concerning Dan, v. 16, 17. What is said
concerning Dan, has reference either, 1. To that
tribe in general; that though Dan was one of the
sons of the concubines, yet he should be a tribe go
verned by judges of his own as well as other tribes;
and should, by art, and policy, and surprise, gain ad
vantages against his enemies, like a serpent sudden
ly biting the heel of the traveller. Note, (1.) In
God's spiritual Israel there is no distinction made of
bond or free, Col. 3. 11. Dan shall be incorporat
ed by as good a charter as any of the other tribes.
(2.) Some, like Dan, may excel in the subtlety of
the serpent, as others, like Judah, in the courage of
the lion; and both may do good service to the cause
of God against the Canaanites. Or, it may refer, 2.
To Samson, who was of that tribe, and judged Israel,
that is, delivered them out of the hands of the Phi
listines, not as the other judges, by fighting them in
the field, but by the vexations and annoyances he
gave them underhand: when he pulled the house
down under the Philistines that were upon the roof
of it, he made the horse throw his rider.
Thus was Jacob going on with his discourse; but
now, being almost spent with speaking, and ready
to faint and die away, he relieves himself with those
words which come in as a parenthesis, (v. 18.)Ihave
waited for thy salvation, O Lord; as those that are
fainting, are helped by taking a spoonful of a cor
dial, or smelling at a bottle of spirits; or, if he must
break offhere, and his breath wili not serve him to
finish what he intended, with these words he pours
out his soul into the bosom of his God, and even
breathes it out. Note, The pious ejaculations of a
warrn and lively devotion, though sometimes they
may be incoherent, yet they are not therefore to
be censured as impertinent; that may be uttered
affectionately, which does not come in methodically.
It is no absurdity, when we are speaking to men,
to lift up our hearts to God. The salvation we wait
ed, for, was, [1.] Christ, the promised Seed, whom

26

GENESIS, XLIX

he had spoken of, v. 10. Now that he was going
to be gathered to his people, he breathes after him
to whom the gathering ofthe people shall be. [2. J
Heaven, the better country, which he declared
plainly that he sought, (Heb. 11. 13, 14.) and con
tinued seeking, now that he was in Egypt Now that
he is going to enjoy the salvation, he comforts himself
with this, that he had waited for the salvation.
Note, First, It is the character of a living saint, that
he waits for the salvation of the Lord. Christ, as
our Way to heaven, is to be waited on; and Heaven,
as our rest in Christ, is to be waited for. Secondly,
It is the comfort of a dying saint thus to have wait
ed for the salvation of the Lord; for then he shall
have what he has been waiting for: long-looked for
will come.
IV. Concerning Gad, v. 19. He alludes to his
name, which signifies a troop, foresees the charac
ter of that tribe, that it should be a warlike tribe,
and so we find, 1 Chron. 12. 8, the Gadites were
men of war fit for the battle. He foresees that the
situation of that tribe on the other side of Jordan,
would expose it to the incursions of its neighbours,
the Moabites and Ammonites; and that they might
not be proud of their strength and valour, he fore
tells that the troops of their enemies should in many
skirmishes, overcome them; yet, that they might
not be discouraged by their defeats, he assures them
that they should overcome at the last, which was
fulfilled when, in Saul's time and David's, the Mo
abites and Ammonites where wholly subdued; see
1 Chron. 5. 18, &c. Note, The cause of God and
his people, though it may seem for a time to be baf
fled and run down, yet it will be victorious at last,
Vincimur inprelio, sed non in bello — We are foiled
in battle, but not in a campaign. Grace in the
soul is often foiled in its conflicts, troops of corrup
tion overcome it, but the cause is God's, and grace
will in the issue come off conqueror, yea, more than
conqueror, Rom. 8. 37.
V. Concerning Asher, v. 20. That it should be
a very rich tribe, replenished not only with bread
for necessity, but with fatness, with dainties, royal
dainties, (for the king himself is served ofthe field,
Eccl. 5. 9.) and these exported out of Asher, to
other tribes, perhaps to other lands. Note, The
God of nature has provided for us, not only neces
saries but dainties, that we might call him a bounti
ful Benefactor; yet, whereas all places are compe
tently furnished with necessaries, only some places
afford dainties. Corn is more common than spices.
Were the supports of luxury as universal as the
supports of life, the world would be worse than it is,
and that it needs not be.
VI. Concerning Naphtali, v. 21. A tribe that
carries struggles in its name; it signifies wrestling,
and the blessing entailed upon it signifies prevail
ing; it is a hind let loose. Though we find not this
prediction so fully answered in the event as some
ofthe rest, yet, no doubt, it proved true, that those
of this tribe were, 1. As the loving hind, (for that
is her epithet, Prov. 5. 19.) friendly and obliging to
one another, and to other tribes; their converse
remarkably kind and endearing. 2. As the loosen
ed hind, zealous for their liberty. 3. As the swift
hind, (Ps. 18. 33.) quick in despatch of business;
and perhaps, 4. As the trembling hind, timorous in
times of pubhc danger. It is rare that those that
are most amiable to their friends, are most formida
ble to their enemies. 5. That they should be affa
ble and courteous, their language refined, and they
complaisant, giving goodly words. Note, Among
God's Israel there is to be found a great variety of
dispositions, contrary to each other, yet all contri
buting to the beauty and strength of the body; Ju
dah like a lion, Issachar like an ass, Dan like a ser
pent, Naphtali like a hind. Let not those of differ

ent tempers and gifts censure one another, or envy
one another, any more than those of different sta
tures and complexions.
22. Joseph is a fruitful bough, even a
fruitful bough by a well ; whose branches
run over the wall. 23. The archers have
sorely grieved him, and shot at him, and
hated him: 24. But his bow abode in
strength, and the arms of his hands were
made strong by the hands of the mighty
God of Jacob ; (from thence is the shepherd,
the stone of Israel :) 25. Even by the God
of thy father, who shall help thee ; and by
the Almighty, who shall bless thee with
blessings of heaven above, blessings of the
deep that lieth under, blessings of the
breasts, and of the womb : 26. The bless
ings of thy father have prevailed above the
blessings of thy progenitors, unto the utmost
bound of the everlasting hills : they shall be
on the head of Joseph, and on the crown
of the head of him that was separate from
his brethren. 27. Benjamin shall raven
as a wolf : in the morning he shall devour
the prey, and at night he shall divide the
spoil. He closes with the blessings of his best beloved
sons, Joseph and Benjamin; with these he will
breathe his last
I. The blessing of Josefih, which is very large
and full. He is compared (v. 22.) to a fruitful
bough, or young tree; for God had made him fruit
ful in the land of his affliction; he owned it, ch.
41. 52. His two sons were as branches of a vine,
or other spreading plant, running over the wall.
Note, God can make those fruitful, great comforts
to themselves and others, who have been looked
upon as dry and withered. More is recorded in
the history concerning Joseph, than concerning any
other of Jacob's sons; and therefore what Jacob
says of him, is historical as well as prophetical.
Observe, 1. The providences of God concerning Joseph,
xi. 23, 24. These are mentioned to the glory of
God, and for the encouragement of Jacob's faith and
hope, that God had blessings in store for his seed.
Here observe, (1.) Joseph's straits and troubles, v.
23. Though he now lived at ease, and in honour,
Jacob reminds him of the difficulties he had for
merly waded through. He had had many enemies
here called arcliers, being skilful to do mischief,
masters of their art of persecution: they hated him,
there persecution begins; they shot their poisonous
darts at him, and thus they sorely grieved him.
His brethren, in his father's house, were very spite
ful toward him, mocked him, stripped him, threat
ened him, sold him, thought they had been the
death of him. His mistress in the house of Poti
phar, sorely grieved him, and shot at him, when
she impudently assaulted his chastity; (temptations
are fiery darts, thorns in the flesh, sorely grievous
to gracious souls;) when she prevailed not in this,
she hated him and shot at him, by her false accusa
tions, arrows which there is little fence against, but
the hold God has in the consciences of the worst of
men. Doubtless he had enemies in the court of
Pharaoh, that envied his preferment, and sought to
undermine him. (2.) Joseph's strength and sup
port under ali these troubles; (v. 24.) His bow
abode in strength, that is, his faith did not fail, but

GENESIS, XLIX.

227

he kept his ground, and came off a conqueror. The
arms of his hands were made strong, that is, his
other graces did their part, his wisdom, courage,
and patience, which are better than weapons of
war. In short, he maintained both his integrity
and his comfort through all his trials; he bore all
his burdens with an invincible resolution, and did
hot sink under them nor do any thing unbecoming
him. (3.) The spring and fountain of this strength;
it was by the hands of the mighty God, who was
therefore able to strengthen him, and the God of
Jacob, a God in covenant with him, and therefore
engaged to help him. All our strength for. the re
sisting of temptations, and the bearing of afflictions,
comes from God: his grace is sufficient, and his
strength is perfected in our weakness. (4. ) The
state of honour and usefulness he was advanced to
after this; from thence, from this strange method
of providence, he became the shepherd and stone,
the feeder and supporter, of God's Israel, Jacob
and hisJ family. Herein Joseph was a type, [1.]
Of Christ; he was shot at and hated, but borne up
under his sufferings, (Isa. 50.7..9.) and was after
ward advanced to be the shepherd and stone. [2.]
Ofthe church in general, and particular believers;
hell shoots its arrows against the saints, but Hea
ven protects and strengthens them, and will crown
them. 2. The promises of God to Joseph. See how
these are connected with the former! (v. 25. ) Even
by the God of thy father Jacob, who shall help thee.
Note, Our experiences of God's power and good
ness in strengthening us hitherto, are our encour
agements still to hope for help from him; he that
has helped us will: we may build much upon our
Eben-Ezers. See what Joseph may expect from
the Almighty, even the God of his father. (1.) He
shall help thee in difficulties and dangers which may
yet be before thee, help thy seed in their wars.
Joshua came from him, who commanded in chief in
the wars of Canaan. (2.) He shall bless thee; and
he only blesses indeed. Jacob prays for a blessing
upon Joseph, but the God of Jacob commands the
blessing. Observe the blessings conferred on Jo
seph; [1.] Various and abundant blessings. Bless
ings of heaven above; rain in its season, and fair
weather in its season, and the benign influences of
the heavenly bodies; blessings of the deep that lieth
under this earth, which, compared with the upper
world, is but a great deep, with subterraneous mines
and springs. Spiritual blessings are blessings of
heaven above, which we ought to desire and seek
for, in the first place, and to which we must give
the preference, while temporal blessings, those of
this earth, must lie under in our account and es
teem. Blessings ofthe womb and the breasts are giv
en, when children are safely born; and comfortably
nursed. In the word of God, by which we are
born again, and nourished up, (1 Pet 1. 23. — -2. 2.)
there are to the new man blessings both of the
womb and the breasts. [2.] Eminent and tran
scendent blessings, which prevail above the blessings
of thy progenitors, v. 26. His father Isaac had but
one blessing, and when he had given that to Jacob,
he was at a loss for a blessing to bestow upon Esau;
but Jacob had a blessing for each of his twelve sons,
f>nd now, at the latter end, a copious one for Joseph.
The great blessing entailed upon that family was
increase, which did not so immediately and so sig
nally follow the blessings which Abraham and Isaac
gave to their sons, as it followed the blessing which
Jacob gave to his; for, soon after his death, they
multiplied exceedingly. [3.] Durable and exten
sive blessings; unto the utmost bound of the ever
lasting hills, including all the productions of the
most fruitful hills, and lasting as long as they last,
Isa. 54. 10. Note, The blessings of the everlasting

God include the riches of the everlasting hills, and
much more. Well, of these blessings it is here said,
They shall be, so it is a promise, or, Let them be,
so it is a prayer, on the head of Joseph; to which
let them be as a crown to adorn it, and a helmet to
protect it. Joseph was separated from his bre
thren, (so we read it,) for a time; yet, as others
read it, he was a Nazarite among his brethren, bet
ter and more excellent than they. Note, It is no
new thing for the best men to meet with the worst
usage; for Nazarites among their brethren to be
cast out and separated from their brethren; but the
blessing of God will make it up to them.
II. The blessing of Benjamin; (y. 27.) He shall
raven as a wolf; it is plain by this, that Jacob was
guided in what he said, by a spirit of prophecy, and
not by natural affection; eise he would have spoken
with more tenderness of his beloved son Benjamin,
concerning whom he only foresees and foretells this,
that his posterity should be a warlike tribe, strong
and daring, and that they should enrich themselves
with the spoils of their enemies; that they should
be active and busy in the world, and a tribe as much
feared by their neighbours as any other ; in the morn
ing he shall devour the prey, which he seized and
divided over-night Or, in the first times of Israel,
they shall be noted for activity, though many of
them left-handed, Judg. 3. 15.— 20. 16. Ehud, the
second judge, and Saul, the first king, were of this
tribe, and so also in the last times Esther and Mor-
decai were of this tribe, by whom the enemies of
the Jews were destroyed. The Beniamites ravened
like wolves, when they desperately espoused the
cause of the men of Gibeah, those men of Belial,
Judg. 20. 14. Blessed Paul was of this tribe, (Rom.
11. .1. Phil. 3. 5.) and he did in the morning of that
day, devour the prey as a persecutor, but in the
evening, divide the spoil as a preacher. Note, God
can serve his own purposes by the different tem
pers of men; the deceived and the deceiver are his.
28. All these are the twelve tribes of Is
rael : and this is it that their father spake
unto them, and blessed them; every one
according to his blessing he blessed them.
29. And he charged them, and said unto
them, I am to be gathered unto my people :
bury me with my fathers in the cave that is
in the field of Ephron the Hittite, 30. In the
cave that is in the field of Machpelah,
which is before Mamre, in the land of
Canaan, which Abraham bought with the
field of Ephron the Hittite for a possession
of a burying-place. 31. There they buried
Abraham and Sarah his wife; there they
buried Isaac and Rebekah his wife; and
there I buried Leah. 32. The purchase of
the field and of the cave that is therein, was
from the children of Heth. 33. And when
Jacob had made an end of commanding
his sons, he gathered up his feet into the
bed, and yielded up the ghost, and was
gathered unto his people.
Here is,
1. The summing up of the blessings of Jacob's
sons, v. 28. Though Reuben, Simeon, and Levi,
were put under the marks of their father's displea
sure, yet he is said to bless them every one according
to his blessing; for none of them were rejected as
Esau was. Note, Whatever rebukes of God's word
or providence we are under at any time, yet, as long

228

GENESIS, L.

as we have an interest in God's covenant, a place
and a name among his people, and good hopes of a
share in the heavenly Canaan, we must account
ourselves blessed.
2. The solemn charge Jacob gave them concern
ing his burial, which is a repetition of what he had
before given to Joseph. See how he speaks of
death, now that he is dying; (v. 29.) I am to be
gathered unto my people. Note, It is good to re
present death to ourselves under the most desirable
images, that the terror of it may be taken off.
Though it separate us from our children and our
people in this world, it gathers us to our fathers
and to our people in the other world. Perhaps
Jacob uses this expression concerning death, as a
reason why his sons should bury him in Canaan;
for says he, "I am to be gathered unto my people,
my soul must be gone to the spirits of just men
made perfect: and therefore bury me with my
fathers, Abraham and Isaac, and their wives," v.
31. Observe,
(1.) His heart was very much upon it, not so
much from a natural affection to his native soil, as
from a principle of faith in the promise of God,
that Canaan should be the inheritance of his seed
in due time. Thus he would keep up in his sons a
remembrance of the promised land, and not only
would have their acquaintance with it renewed by
a journey thither on that occasion, but their desire
towards it, and their expectation of it preserved.
(2. ) He is very particular in describing the place,
both by the situation of it, and by the purchase
Abraham had made of it, for a burying-place, v.
30, 32. He was afraid lest his sons after seventeen
years sojourning in Egypt, had forgotten Canaan,
and even the burying-place of their ancestors
there, or test the Canaanites should dispute his
title to it; and therefore he specifies it thus largely,
and the purchase of it, even when he lies a-dying,
not only to prevent mistakes, but to show how
mindful he was of that country. Note, It is, and
should be, a great pleasure to dying saints, to fix
their thoughts upon the heavenly Canaan, and the
rest they hope for there after death.
3. The death of Jacob, v. 33. When he had
finished both his blessing and his charge, (both
which are included in the commanding of his sons, )
and so had finished his testimony, he addressed
himself to his dying work. (1.) He put himself
into a posture for dying; having, before, seated
himself upon the bed-side, to bless his sons; (the
spirit of prophecy bringing fresh oil to his expiring
lamp, Dan. 10. 19. ) when that work was done, he
gathered up his feet into the bed, that he might lie
along, not only as one patiently submitting to the
stroke, but as one cheerfully composing himself to
rest, now that he was weary. I will lay me down,
and sleep. (2. ) He freely resigned his spirit into
the hand of God, the Father of spirits; he yielded
up the ghost. (3.) His separated soul went to the
assembly of the souls of the faithful, which, after
they are delivered from the burden of the flesh,
are in joy and felicity; he was gathered to his peo
ple. Note, If God's people be our people, death
will gather us to them.
CHAP. L.
Here is, I. The preparation for Jacob's funeral, T. 1 . . 6. II.
The funeral itself, v. 7 . . 1 4. HI. The settling of a good
understanding between Joseph and his brethren after the
death of Jacob, v. IS . . 21. IV. The ageand death of Jo
seph, v. 22 . . 26. Thus the book of Genesis, which began
with the originals of light and life, ends with nothing
but death and darkness ; so sad a change has sin made.
I . A ND Joseph fell upon his father's face,
J\ 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 em
balmed ;) and the Egyptians mourned for
him threescore and ten days. 4. And when
the days of his mourning were past, Jo
seph spake unto the house of Pharaoh,
saying, If now I have found grace in your
eyes, speak, I pray you, in the ears of Pha*
raoh, saying, 5. My father made me
swear, saying, Lo, I die: in my grave
which I have digged for me in the land of
Canaan, there shalt thou bury me. Now,
therefore, let me go up, 1 pray thee, and
bury my father, and 1 will come again. 6.
And Pharaoh said, Go up and bury thy
father, according as he made thee swear.
Joseph is here paying his last respects to his de
ceased father.
1. With tears and kisses, and all the tender ex
pressions of a filial affection, he takes leave of the
deserted body, v. 1. Though Jacob was old and
decrepit, and must needs die, in the course of na
ture; though he was poor comparatively, and a
constant charge to his son Joseph, yet such an
affection he had for a loving father, and so sensible
was he of the loss of a prudent, pious, praying
father, that he could not part with him without
floods of tears. Note, As it is an honour to die
lamented, so it is the duty of survivors to lament
the death of those who have been useful in their
day, though for some time they may have sur
vived their usefulness. The departed soul is out
of the reach of our tears and kisses, but with them
it is proper to show our respect to the poor body,
of which we look for a glorious and joyful resurrec
tion. Thus Joseph showed his faith in God, and
love to his father, by kissing his pale and cold lips,
and so giving an affectionate farewell. Probably,
the rest of Jacob's sons did the same, much moved,
no doubt, with his dying words.
2. He ordered the body to be embalmed, (v. 2.)
not only because he died in Egypt, and that was
the manner of the Egyptians, but because he was
to be carried to Canaan, which would be a work of
time, and therefore it was necessary the body
should be preserved as well as it might be from
putrefaction. See how vile our bodies are, when
the soul has forsaken them; without a great deal of
art, and pains, and care, they will, in a very little
time, become noisome. If the body have been
dead four days, by that time it is offensive.
3. He observed the ceremony of solemn mourn
ing for him, v. 3. Forty days were taken up in
embalming the body, which the Egyptians (they
say) had an art of doing so curiously, as to pre
serve the very features of the face unchanged; all
this time, and thirty days more, seventy in all,
they either confined themselves and sat solitary, or
when they went out, appeared in. the habit of close
mourners, according to the decent custom of the
country. Even the Egyptians, many of them, out
of the great respect they had for Joseph, (whose
good offices done for the king and country were
now fresh in remembrance,) put themselves into
mourning for his father. As with us, when the
court goes into mourning, those of the best quality
do so too. About ten weeks was the court of Egypt
in mourning for Jacob. Note, What they did in
state, we should do in sincerity, weep with them

GENESIS, L.

229

that weep, and mourn with them that mourn, as
being ourselves also in the body.
4. He asked and obtained leave of Pharaoh to go
to Canaan, thither to attend the funeral of his father,
v. 4. . 6. (1.) It was a piece of necessary respect
to Pharaoh, that he would not go without leave; for
we may suppose, that though his charge about the
corn was long since over, yet he continued a prime-
minister of state, and therefore would not be so
long absent from his business without licence. (2. )
He observed decorum, in employing some of the
royal family, or some of the officers of the house
hold, to intercede for this licence; either because it
was not proper for him in the days of his mourning
to come into the presence-chamber, or because he
would not presume too much upon his own interest.
Note, Modesty is a great ornament to dignity. (3. )
He pleaded the obligation his father had laid upon
him, by an oath, to bury him in Canaan, v. 5. It
was not from pride or humour, but from his regard
to an indispensable duty that he desired it. All
nations reckon that oaths must be performed, and
the will of the dead must be observed. (4. ) He
promised to>return; I will come again. When we
return to our own houses from burying the bodies
of our relation's, we say, "We have left them be
hind;" but if their souls be gone to our heavenly
Father's house, we may say, with more reason,
"They have left us behind." (5.) He obtained
leave; (v. 6.) Go, and bury thy father; Pharaoh is
willing his business should stand still so long; but
the service of Christ is more needful, and therefore
he would not allow one that had work to do for
him, to go first and bury his father; no, Let the
dead bury their dead, Matth. 8. 22.
7. And Joseph went up to bury his father :
and with him went up all the servants of
Pharaoh, the elders of his house, and all
the elders of the land of Egypt, 8. And
all the house of Joseph, and his brethren,
and his father's house: only their little
ones, and their flocks, and their herds, they
left in the land of Goshen. 9. And there
went up with him both chariots and horse
men: and it was a very great company.
10. And they came to the threshing floor
of Atad, which is beyond Jordan, and there
they mourned with a great and very sore
lamentation : and he made a mourning for
his father seven days. 11. And when the
inhabitants of the land, 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 Jor
dan. 12. And his sons did unto him ac
cording as he commanded them : 13. For
his sons carried him into the land of Canaan.
and buried him in the cave of the field of
Machpelah, which Abraham bought with
the field for a possession of a 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 had buried
his father.
We have here an account of Jacob's funeral.

Of the funerals of the kings of Judah, usually, no
more is said than this, They were buried with their
fathers in the city of David; but the funeral of the
patriarch Jacob is more largely and fully described.
1. To show how much better God was to him than
he expected; he had spoken more than once of
dying for grief, and going to the grave bereaved of
his children, but, behold, he dies in honour, and is
followed to the grave by all his children. 2. Be
cause his orders concerning his burial were given
and observed in faith, and in expectation both of
the earthly and of the heavenly Canaan.
Now,
1. It was a stately funeral: he was attended to the
grave, not only by his own family, but by the cour
tiers, and all the great men of the kingdom, who in
token of their gratitude to Joseph, showed this
respect to his father for his sake, and did him ho
nour at his death. Though the Egyptians had had
an antipathy to the Hebrews, and had looked upon
them with disdain, (ch. 43. 32. ) yet now that they
were better acquainted with them, they began to
have a respect for them. Good old Jacob had con
ducted himself so well among them, as to gain uni
versal esteem. Note, Professors of religion should
endeavour, by wisdom and love, to remove the pre
judices which many may have conceived against
them, because they do not know them. There went
abundance of chariots and horsemen, not only to
attend them a little way, but to go through with
them. Note, The decent solemnities of funerals,
according to a man's situation, are very commenda
ble; and we must not say of them, To what purpose
is this waste? See Acts 8. 2. Luke 7. 12.
2. It was a sorrowful funeral; (v. 10, 11.) stand-
ers-by took notice of it as a grievous mourning.
Note, The death of good men is a great loss to any
place, and ought to be greatly lamented. Stephen
dies a martyr, and yet devout men make great
lamentations for him. The solemn mourning for
Jacob gave a name to the place, Abel-mizraim, The
mourning of the Egyptians; which served for a
testimony against the next generation of the Egyp
tians, who oppressed the 'posterity of this Jacob to
whom their ancestors showed such respect.
15. And when Joseph's brethren saw
that their father was dead, they said, Jo
seph will peradventure hate us, and will
certainly requite us all the evil which we
did unto him. 16. And they sent a mes
senger unto Joseph, saying, Thy father did
command before he died, saying, 17. So
shall ye say unto Joseph, Forgive, I pray
thee now, the trespass of thy brethren, and
their sin; for they did unto thee evil: and
now, we pray thee, forgive the trespass of
the servants of the God of thy father. And
Joseph wept when they spake unto him.
18. And his brethren also went and fell
down before his face ; and they said, Be
hold, we be thy servants. 19. And Joseph
said unto them, Fear not : for am I in the
place of God? 20. But as for you, ye
thought evil against me ; but God meant it
unto good, to bring to pass, as it is this day,
to save much people alive. 21. Now
therefore fear ye not: I will nourish you,
and your little ones. And he comforted
them, and spake kindly unto them.

230

GENESIS, L.

We have here the settling of a good correspon
dence between Joseph and his brethren, now that
their father was dead. Joseph was at court, in the
royal city; his brethren were in Goshen, remote in
the country; yet the keeping up of a good under
standing, and a good affection, between them,-
would be both his honour and their interest. Note,
When Providence has removed the parents by
death, the best methods ought to be taken, not only
for the preventing of quarrels among the children,
(which often happen about the dividing of the es
tate,) but for the preserving of acquaintance and
love, that unity may continue, even when that
centre of unity is taken away.
I. Joseph's brethren humbly make their court to
him for his favour. 1. They began to be jealous of
Joseph; not that he had given them any cause to be
so, but the consciousness of guilt, and of their own
inability in such a case to forgive and forget, made
them suspicious of the sincerity and constancy of
Joseph's favour; (v. 15.) Joseph will peradventure
hate us; while their father lived, they thought
themselves safe under his shadow; but now that he
was dead, they feared the worst from Joseph.
Note, A guilty conscience exposes men to continual
frights, even where no fear is, and makes them sus
picious of every body, as Cain, ch. 4. 14. Those
that would be fearless, must keep themselves guilt
less. If our heart reproach us not, then have we
confidence both toward God and man. 2. They
humbled themselves before him, confessed their
fault, and begged his pardon. They did it by
proxy; (v. 17 i) they did it in person, v. 18. Now
that the sun and moon were set, the eleven stars did
obeisance to Joseph, for the further accomplishment
of his dream. They speak of their former offence
with fresh regret; Forgive the trespass: they throw
themselves at Joseph's feet, and refer themselves
to his mercy; We be thy servants. Thus we must
bewail the sins we committed long ago, even those
which we hope through grace are forgiven; and
when we pray to God for pardon, we must promise
to be his servants. 3. They pleaded their relation
to Jacob, and to Jacob's God. (1.) To Jacob;
urgirig, that he directed them to make this svbmis-
sion, rather because he questioned whether they
would do their duty in humbling themselves, than
because he questioned whether Joseph would do his
duty in forgiving them: nor could he reasonably
expect Joseph's kindness to them, unless they thus
qualified themselves for it; (v. 16. ) Thy father did
command. Thus, in humbling ourselves to Christ
by faith and repentance, we may plead that it is the
command of his Father, and our Father, that we do
so. (2.) To Jacob's God. They plead, (v. 17.)
We are the servants of the God of thy father; not
oidy children of the same Jacob, but worshippers
of the same Jehovah. Note, Though we must be
ready to forgive all that are any way injurious to us,
yet we must especially take heed of bearing malice
towards any that are the servants ofthe God of our
father: such we should always treat with a peculiar
tenderness; for we and they have the same master.
II. Joseph, with a great deal of compassion, con
firms his reconciliation and affection to them; his
compassion appears, v. 17, He wept when they
spake to him. These were tears of sorrow for their
suspicion of him, and tears of tenderness upon their
submission. In his reply,
1. He directs them to look up to God in their re
pentance; (v. 19.) Am I in the place of God? He,
in his great humility, thought they showed him too
much respect, as if all their happiness were bound
up in his favour; and said to them, in effect, as Peter
to Cornelius, " Stand up, I myself also am a man.
Make your peace with God, and then you will find it
an essy matter to make your peace with me. " Note,

When we ask forgiveness of those whom we have
offended, we must take heed of putting them in the
place of God, by dreading their wrath, and solicit
ing their favour more than God's. "Am I in the
place of God, to whom alone vengeance belongs?
No, I will leave you to his mercy." Those that
avenge themselves, step into the place of God,
Rom. 12. 19.
2. He extenuates their fault, from the considera
tion of the great good which God wonderfully
brought out ofit, which, though it should not make
them the less sorry for their sin, yet it might make
him the more willing to forgive it; (v. 20.) Ye
thought evil, to disappoint thedr earns, but Godmeant
it unto good, in order to the fulfilling of the dreams,
and the making of Joseph a greater blessing to his
family than otherwise he could have been. Note,
(1. ) When God makes use of men's agency for the
performance of his counsels, it is common for him
to mean one thing, and them another, even the quite
contrary; but God's counsels shall stand. See Isa.
10. 7. (2.) God often brings good out of evil, and
serves the designs of his providence, even by the
sins of men; not that he is the Author of sin, far be
it from us to think so; but his infinite wisdom so over
rules events, and directs the chain of them, that, in
the issue, that ends in his praise, which in its own
nature had a direct tendency to his dishonour; as the
putting of Christ to death, Acts 2. 23. This does
not make sin the less sinful, nor sinners the lesspun-
ishable, but it redounds greatly to the glory of God's
wisdom. 3. He assures them of the continuance of his
kindness to them; Fear not, I will nourish you, v.
21. See what an excellent spirit Joseph was of, and
learn of him to render good for evil. He did not
tell them, they were upon their good behaviour, and
he would be kind to them, if he saw they conducted
themselves well; no, he would not thus hold them
in suspense, nor seem jealous of them, though they
had been suspicious of him; he comforted them, and
to banish all their fears, he spake kindly to them.
Note, Broken spirits must be bound up and encour
aged. Those we love and forgive, we must not only
do well for, but speak kindly to.
22. And Joseph dwelt in Egypt, he, and
his father's house : and Joseph lived an hun
dred and ten years. 23. And Joseph saw
Ephraim's children of the third generation :
the children also of Machir, the son of Ma
nasseh, were brought up upon Joseph's
knees. 24. And Joseph said unto his
brethren, I die : and God will surely visit
you, and bring you out of this land unto the
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, be
ing an hundred and ten years old : and they
embalmed him, and he was put in a coffin
in Egypt.
Here is,
1. The prolonging of Joseph's life in Egypt; he
lived to be an hundred dnd ten years old, v. 22.
Having honoured his father, his days were long in
the land, which, for the present, Ged had given
him ; and it was a very great mercy to his relations,
that God continued him so long, a support and com
fort to them.
2. The building up of Joseph's family; he lived

GENESIS, L.

231

to see his great-grand-children by both his sons, (v.
23.) and, probably, he saw his two sons solemnly
owned as heads of distinct tribes, equal to any of
his brethren. It contributes much to the comfort
of aged parents, if they see their posterity in a flour
ishing condition, especially if with it they see peace
upon Israel, Ps. 128. 6.
3. The last will and testament of Joseph publish
ed in the presence of his brethren, when he saw his
death approaching: those that were properly his
brethren, perhaps were some of them dead before
him, as several of them were elder than he; but to
those of them who yet survived, and to the sons of
those who were gone, who stood up in their fathers'
stead, he said this.
(1.) He comforted them with the assurance of
their return to Canaan in due time; (v. 24.) / die,
but God will surely visit you: to this purport Jacob
had spoken to him, ch. 48'. 21. Thus must we com
fort others with the same comforts with which we
ourselves have been comforted of God, and encour
age them to rest on those promises which have been
our support. Joseph was, under God, both the pro
tector and the benefactor of his brethren; and what
would become of them, now that he was dying?
Why, let this be their comfort, God will surely visit
you. Note, God's gracious visits will serve to make
up the loss of our best friends. They die; but we
may live, and live comfortably, if we have the fa
vour and presence of God with us. He bids them
be confident; God will bring you out of this land,
and therefore, [1.] They must not hope to settle
there, nor look upon it as their rest for ever; they
must set their hearts upon the land of promise, and
call that their home. [2. ] They must not fear sink

ing, and being ruined there; probably he foresaw the
ill usage they would meet With there after his death,
and therefore gives them this word of encourage
ment; " God will bring you in triumph out of this
land at last." Herein he has an eye to the promise,
ch. 15. 13, 14. and, in God's name, assures them of
the performance of it.
(2. ) For a confession of his own faith, and a confir
mation of their's, he charges them to keep him un-
buried till that day, that glorious day should come,
when they should be settled in the land of promise,
v. 25. He makes them promise him with an oath,
that they would bury him in Canaan. In Egypt
they buried their great men very honourably, and
with abundance of pomp; but Joseph prefers a sig
nificant burial in Canaan, and that deferred too
almost two hundred years, before a magnificent one
in Egypt. Thus Joseph, by faith in the doctrine of
the resurrection, and the promise of Canaan, gave
commandment concerning his bones, Heb. 11. 22.
He dies in Egypt; but lays his bones at stake, that
God will surely visit Israel, and bring them to Ca
naan. 4. The death of Joseph, and the reservation of
his body for a burial in Canaan, v. 26. He was/ra<
in a coffin in Egypt,~but not buried till his children
had received their inheritance in Canaan, Josh. 24.
32. Note, (1.) If the separate soul, at death, do but
return to its rest with God, the matter is not great,
though the deserted body find not at all, or not quick
ly, its rest in the grave. (2. ) Yet care ought to be ta
ken of the dead bodies ofthe saints, in the belief of
their resurrection; for there is a covenant with the
dust, which shall be remembered, and a command
ment is given concerning the bones.

AN

EXPOSITION, WITH
PRACTICAL OBSERVATIONS,
OF THE SECOND BOOK OF MOSES, CALLED
EXODUS.

Moses, (the Servant ofthe Lord in writing for him, as well as in acting for him — with the pen of God,
as well as with the rod of God, in his hand,) having, in the first book of his history, preserved and
transmitted the records of the church, while it existed in private families, comes, in this second book,
to give us an account of its growth into a great nation; and as the former furnishes us with the best
(Economics, so this with the best Politics. The beginning of the former book shows us how God
formed the world for himself; the beginning of this shows us how he formed Israel for himself, and
both to show forth his praise, Isa. 43. 21. There we have the creation of the world in history, here
the redemption of the world in type. The Greek translators called this book Exodus, (which signifies
a departure, or going out,) because it begins with the story of the going out of the children of Israel
from Egypt Some allude to the names of this and the foregoing book, and observe, that immediately
after Genesis, which signifies the beginning, or original, follows Exodus, which signifies a departure;
for a time to be born is immediately succeeded ny a time to die. No sooner have we made our
entrance into the world, than we must think of making our exit, and going out of the world. When wc
begin to live, we begin to die. The forming of Israel into a people, was a new creation. As the earth
was in the beginning, first fetched from under water, and then beautified and replenished; so Israel was

232

EXODUS, I.

first; by an Almighty power, made to emerge out of Egyptian slavery, and then enriched with God's
law and tabernacle. This book gives us,
tt ^ accomplishment of the promises made before to Abraham; ch. 1. to 19. And then,
II. 1 he establishment ofthe ordinances which were afterward observed by Israel; ch. 20. to 40. Moses,
m this book, begins, like Caesar, to write his own Commentaries; nay a greater, a far greater, than
Caesar is here. But henceforward the penman is himself the hero, and gives us the history of those things
of which he was himself an eye and an ear witness, et quorum pars magna fuit — and in which he bore
"¦conspicuous part. There are more types of Christ m this book, than perhaps in any other book of
the Old Testament; for Moses wrote of him, John 5. 46. The way of man's reconciliation to God,
and coming into covenant and communion with him by a Mediator, is here variously represented; and
it is of great use to us for the illustration of the New Testament, now that we have that to assist us in
the explication ofthe Old.

EXODUS, I.

CHAP. I.
We have here, I. God's kindness to Israel, in multiplying
them exceedingly, v. 1 . . 7. II. The Egyptians' wicked
ness to them, 1. Oppressing and enslaving them, v. 8. .
14. 2. Murdering their children, v. IS . . 22. Thus whom
the court of heaven blessed, the country of Egypt cursed,
and for that reason.
l.'TWTOW these are the names of the
Jl.^1 children of Israel, which came into
Egypt ; every man and his household came
with Jacob. 2. Reuben, Simeon, Levi, and
Judah, 3. Issachar, Zebulun, and Benja
min, 4. Dan, and Naphtali, Gad, and
Asher. 5. And all the souls that came out
of the loins of Jacob, were seventy souls :
for Joseph was in Egypt already. 6. And
Joseph died, and all his brethren, and all that
generation. 7. And the children of Israel
were fruitful, and increased abundantly, and
multiplied, and waxed exceeding mighty;
and the land was filled with them.
In these verses we have,
1. A recital of the names of the twelve patriarchs,
as they are called, Acts 7. 8. Their names are of
ten repeated in scripture; that they may not sound
uncouth to us, as other hard names, but that, by
their occurring so frequently, they may become fa
miliar to us; and to show how precious God's spirit
ual Israel are to him, and how much he delights in
them. 2. The account which was kept of the number of
Jacob's family, when they went down into Egypt;
they were in all seventy souls, (v. 5. ) according to
the computation we had, ch. 46. 27. This wasjustthe
number of the nations by which the earth was peo
pled, according to the account given, ch. 10. For
when the Most High separated the sons of Adam,
he set the bounds of the people according to the
number ofthe children of Israel, as Moses observes,
Deut. 32.' 8. Notice is taken of this, here, that their
increase in Egypt might appear the more wonderful.
Note, It is good for those whose latter end greatly
increases, often to remember how small their begin
ning was, Job 8.7.
3. The death of Joseph, v. 6, All that genera
tion by degrees wore off; perhaps all Jacob's sons
died much about the same time; for there was not
more than seven years difference in age between
the eldest and the youngest of them, except Benja
min; and when death comes into a family, some
times it makes a full end in a little time; when Jo
seph, the stay of the family, died, the rest went off
apace. Note, We must look upon ourselves and

our brethren, and all we converse with, as dying,
and hastening out of the world.- This generation
passeth away, as that did which went before.
4. The strange increase of Israel in Egypt, v. 7.
Here are four words used to express it; they were
fruitful, and increased abundantly, like fishes or in
sects, so that they multiplied; and, being generally
healthful and strong, they waxed exceeding mighty,
so that they began almost to outnumber the natives,
for the land was in all places filled with them, at
least, Goshen, their own allotment. Observe, (1.)
Though, no doubt, they increased considerably be
fore, yet, it should seem, it was not till after the
death of Joseph, that it began to be taken notice of
as extraordinary. Thus, when they lost the benefit
of his protection, God made their numbers their de
fence, and they became better able than they had
been, to shift for themselves. If God continue our
friends and relations to us while we most need them,
and remove them when they can be better spared,
let us own that he is wise, and not complain that he
is hard upon us. After the death of Christ, our Jo
seph, his Gospel-Israel began most remarkably to
increase; his death had an influence upon it, it was
like the sowing of a corn of wheat, which, if it die,
bringeth forth much fruit, John 12. 24. (2.) This
wonderful increase was the fulfilment of the promise
long before made unto the fathers: from the call of
Abraham, when God first told him he would make
of him a great nation, to the deliverance of his seed
out of Egypt, it was 430 years, during the first 215
of which, they were increased but to 70, but, in the
latter half, those 70 multiplied to 600,000 fighting-
men. Note, [1.] Sometimes God's providences may
seem for a great while to thwart his promises, and
to go counter to them, that his people's faith may
be tried, and his own power the more magnified.
[2. ] Though the performance of God's promises is
sometimes slow, yet it is always sure; at the end it
shallspeak, and shall not lie, Hab. 2. 3.
8. 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 are more and mightier
than we : 10. Come on, let us deal wisely
with them ; lest they multiply, and it come
to pass, that, when there falleth out any
war, they join also unto our enemies, and
fight against us, and so get them up out of
the land. 11. Therefore they did set over
them task-masters to afflict them with their
burdens. And they built for Pharaoh trea
sure-cities, 'Pithom and Raamses. 12. But
the more they afflicted them, the more they

EXODUS, I.

233

multiplied and grew. And they were griev
ed because ofthe children of Israel. 13. And
the Egyptians made the children of Israel to
serve with rigour : 14. And they made their
lives bitter with hard bondage, in mortar,
and in brick, and in all manner of service in
the field: all their service, wherein they
made them serve, was with rigour.
The land of Egypt here, at length, becomes to
Israel a house of bondage, though, hitherto, it had
been a happy shelter and settlement for them.
Note, The place of our satisfaction may soon become
the place of our affliction, and that may prove the
greatest cross to us, of which we said, This same
shall comfort us. Those may prove our sworn ene
mies, whose parents were our faithful friends; nay,
the same persons that loved us, may possibly turn to
hate us: therefore, Cease from man, and say not
concerning anyplace on this side heaven, This is my
rest for ever. Observe here,
I. The obligations they lay under to Israel upon
Joseph's account were forgotten; (v. 8. ) There arose
a new king, after several successions in Joseph's
time, which knew not Joseph. All that knew him,
loved him, and were kind to his relations for his
sake; but, when he was dead, he was soon forgotten,
and the remembrance of the good offices he had
done, was either not retained, or not regarded, nor
had it any influence upon their councils. Note,
The best, and the most usefut and acceptable servi
ces done to men, are seldom remembered, so as to
be recompensed to those that did them, in the no
tice taken either of their memory, or of their poste
rity, after their death, Eccl. 9. 5, 15. And there
fore our great care should be to serve God, and
please him, who is not unrighteous, whatever men
are, to forget our work and labour of love, Heb. 6.
10. If we work for men only, our works, at furthest,
will die with us; if for God, they will follow us, Rev.
14. 13. This king of Egypt knew not Joseph; and
after him arose one that had the impudence to say,
I know not the Lord, ch. 5. 2. Note, Those that
are unmindful of their other benefactors, it is to be
feared, will forget the supreme Benefactor, 1 John
4. 20.
II. Reasons of state were suggested for their deal
ing hardly with Israel, v. 9, 10. 1. They are repre
sented as more and mightier than the Egyptians;
certainly they were not so; but the king of Egypt,
when he resolved to oppress them, would have
them thought so, and looked on asaformidablebody.
2. Hence it is inferred, that if care were not taken
to keep them under, they would become dangerous
to the government, and in time of War would side
with their enemies* and revolt from, their allegiance
to the crown of Egypt. Note, It has been the policy
of persecutors to represent God's Israel as a dan
gerous people, hurtful unto kings and provinces,
not fit to be trusted, nay, not fit to be tolerated, that
they may have some pretence for the barbarous
treatment they design them, Ezra 4.. 12, &c. Esth.
3. 8. Observe,, The thing they feared, was, lest
they should get them up out of the land; proba
bly, having heard them speak ot the promise made
to their fathers, that they should settle in Canaan.
Note, The policies of the church's enemies aim to
defeat the promises of the church's God, but in
vain; God's counsels shall stand. 3. It is therefore
proposed that a course be taken to prevent their in
crease; Come on, let us deal wisely with them, lest
they multeity. Note, (1.) The growth of Israel is
the grief of Egypt, and that against which the pow
ers and policies of hell are levelled. (2. ) When
men deal wickedly, it is common for them to ima-
Vol i.— 2 G

gine that they deal wisely; but the folly of sin will,
at last, be manifested before all men.
III. The method they took to suppress thetti,
and check their growth, v. 11, 13, 14. The Israel
ites behaved themselves so peaceably and inoffen-
sivelyi that they could not find any occasion of mak
ing war upori ' them, and weakening them by that
means: and therefore, 1. They took care to keep
them poor,, by charging them with heavy taxes,
which, some think, is included in the burthens with
which they afflicted them. 2. By this means they
took an effectual course to make them slaves; the
Israelites, it should seem, were much more indus
trious laborious people than the' Egyptians, and
therefore Pharaoh took care to fina them work,
both in his building, (they made him treasure-cities,)
and in his husbandry, even all manner of service in
the field: and this was exacted from them with the
utmost rigour and severity. Here are many ex
pressions used, to affect us with the condition of
God's- people. They had task-masters set over
them, who were directed, not only to burthen them,
but, as much as might be, to afflict them with their
burthens, and contrive how to make them grievous.
They not only made them serve, which was suffi
cient for Pharaoh's profit, but they made them
serve with rigour, so that their lives became bitter
to them; intending thereby, (1.) To break their spi
rits, and rob them of every thing in them, that was
ingenuous and generous. (2. ) To ruin their health,
and shorten their days, and so diminish their num
bers. (3.) To discourage them from marrying,
since their children would be born to slavery. (4.)
To oblige them to desert the Hebrews, and incor
porate themselves with the Egyptians. Thus he
hoped to cut off the name of Israel, that it might be
no more in remembrance. And it is to be feared
that the oppression they were under, had this bad
effect upon them, that it brought over many of them
to join with the Egyptians in their idolatrous wor
ship; for we read, (Josh. 24. 14.) that they, served
other gods in Egypt; and though it is not mentioned
here in this history, yet we find, (Ezek. 20. 8.) that
God had threatened to destroy them for it, even
while they were in the land of Egypt: however,
they were kept a distinct body, unmingled with the
Egyptians, and by their other customs separated
from them, which was the Lord's doing, and mar
vellous. TV. The wonderful increase of the Israelites,
notwithstanding the oppression they groaned under;
(v. 12.) The more they afflicted them, the more
they multiplied, sorely to the grief and vexation of
the Egyptians. Note, 1. Times of affliction have
often been the church's growing times, Subpondere
crescit — Being pressed, it grows. Christianity
spread most when it was persecuted: the blood of
the martyrs was the seed of the church. 2. They
that take counsel against the Lord and his Israel,
do but imagine a vam thing, (Ps. 2. 1.) and create
so much the greater vexation to themselves: hell
and earth cannot diminish those whom Heaven will
increase. 15. And the king of Egypt spake to the
Hebrew midwives, of which the name of
the one was Shiphrah, and the name of the
other Puah: 16. And he said, When ye
do the office of a midwife to tbe Hebrew
women, and see them upon the stools ; if it
be a son, then ye shall kill him ; but if it be a
daughter, then she shall live. 17. But the
midwives feared God, and did not as the
king of Egypt commanded them, but saved

234

EXODUS, II.

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? 19.
And the midwives said unto Pharaoh, Be
cause the Hebrew women are not as the
Egyptian women ; for they are lively, and
are delivered ere the midwives come in unto
them. 20. Therefore God dealt well with
the midwives : and the people multiplied,
and waxed very mighty. 21. And it came
to pass, because the midwives feared God,
that he made them houses. 22. And Pha
raoh charged all his people, saying, Every
son that is born ye shall cast into the river,
and every daughter ye shall save alive.
The Egyptians' indignation at Israel's increase,
notwithstanding the many hardships they put upon
them, drove them, at length, to the most barbarous
and inhuman methods of suppressing them, by the
murder of their children. It was strange that they
did not rather pick quarrels with the grown men,
against whom they might find some occasion per
haps; to be thus bloody toward the infants, whom
all must own to be innocent, was a sin which they
had no cloak for. Note, 1. There is more cruelty
in the corrupt heart of man than one would ima
gine, Rom. 3. 15, 16. The enmity that is in the
¦seed of the serpent against the seed of the woman,
divests men of humanity itself, and makes them
forget all pity. One would not think it possible
that ever man should be so barbarous and blood
thirsty as the persecutors of God's people have
been, ReV. 1? . 6. 2. Even confessed innocence is
no defence against the old enmity; what blood so
guiltless as that of a child new-born? Yet that is
prodigally shed like water, and sucked with delight
like milk or honey. Pharaoh and Herod suffi
ciently proved themselves agents for that great
red dragon, who itood to devour the man-child as
soon as it was bori, Rev. 12. 3, 4. Pilate deliver
ed Christ to be crucified, after he had confessed
.that he found no fault in him. It is well for us, that
though man can kill the body, that is all he can do.
Two bloody edicts are here signed for the de
struction of all the male-children that were born to
the Hebrews.
I. The midwives were commanded to murder
them. Observe, 1. The orders given them, v. 15, 16.
It added much to the barbarity of the intended ex
ecutions, that the midwives were appointed to be
the executioners; for it was to make them, not only
bloody, but perfidious, and to oblige them to be
tray a trust, and to destroy those whom they un
dertook to save and help. Could he think that their
sex would admit such cruelty, and their employ
ment such base treachery? Note, Those who are
themselves barbarous, think to find, or make,
others as barbarous. Pharaoh's project was, se
cretly to engage the midwives to stifle the men-
children as soon as they were born, and then to lay
it upon the difficulty of the birth, or some mis
chance common in that case, Job 3. 11. The two
midwives he tampered with in order hereunto, are
here named; and perhaps, at this time, which was
above eighty years before their going out of Egypt,
those two might suffice for all the Hebrew women,
at least so many of them as lay near the court, as
is plain, by ch. 2. 5, 6, many of them did, and of
them he was most jealous. They are called He
brew midwives, prohably, not because they were

themselves Hebrews, (for surely Pharaoh could ne
ver expect they should be so barbarous to those pi
their own nation,) but because they were generally
made use of by the Hebrews; and being Egyptians,
he hoped to prevail with them.
2. Their pious disobedience to this impious
command, v. 17. They feared God, regarded his
law, and dreaded his wrath more than Pharaoh's,
and therefore saved the men-children alive. Note,
(1.) If men's commands be any way contrary to
the commands of God, we must obey God and not
man, Acts 4. 19. — 5. 29. No power on earth can
warrant us, much less oblige us, to sin against God,
our chief Lord. (2. ) Where the fear of God rules
in the heart, it will preserve it from that snare
which the inordinate fear of man brings.
3. Their justifying of themselves in this disobe
dience, when they were charged with it as a crime,
v. 18. They gave a reason for it, which, it seems,
God's gracious providence had furnished them
with — that they came too late to do it, for, general
ly, the children were born before they came, v. 19.
I see no reason we have to doubt of the truth of
this; it is plain that the Hebrews were now under
an extraordinary blessing of increase, which may
well be supposed to have this effect, that the wo
men had very quick and easy labour, and the mo •
thers and children being both lively, they seldom
needed the help of midwives: this, these midwivei
took notice of, and concluding it to be the finger of
God, were thereby emboldened to disobey the
king, in favour of those whom Heaven thus favour
ed, and with this justfned themselves before Pha
raoh, when he called them to an account for it.
Some of the ancient Jews expound it thus, Ere the
midwife comes to them, they pray to their Father in
heaven, and he answereth them, and they do bring
forth. Note, God is a readier help to his people in
distress than any other helpers are, and often pre
vents them with the blessings of his goodness; such
deliverances lay them under peculiarly strong ob
ligations. 4. The recompense God gave them for their
tenderness toward his people; he dealt well with
them, v. 20. Note, God will be behind-hand with
none for any kindness done to his people, taking it
as done to himself. In particular, he made them
houses, (v. 21.) built them up into families, blessed
their children, and prospered them in all they did.
Note, The services done for God's Israel are often
repaid in kind. The midwives kept up the Israel
ites' houses, and, in recompense for it, God made
them houses. Observe, The recompense has rela
tion to the principle upon which they went; because
they feared God, he made them houses. Note, Reli
gion and piety are good friends to outward prosperi
ty : the fear of God in a house will help to build it up
and establish it. Dr. Lightfoot's notion of it, is,
That, for their piety, they were married to Israel
ites, and Hebrew families were built up by them.
IL When this project did not take effect, Pha
raoh gave public orders to all his people to drown
all the male-children of the Hebrews, v. 22. We
may suppose it was made highly penal for any to
know of the birth of a son to an Israelite, and not to
give information to those who were appointed to
throw him into the river. Note, The enemies of
the church have been restless in their endeavours
to wear out the saints of the Most High, Dan. 7.
25. But he that sits in heaven shall laugh at them.
See Ps. 2. 4.
CHAP. II.
This Chapter begins the story of Moses, that man of re
nown, famed for his intimate acquaintance with Heaven,
and his eminent usefulness on earth; and the most re
markable Type of Christ, as Prophet, Saviour, Lawgiv

EXODUS, 11.

235

ei, and Mediator, in all the Old Testament. The Jews
have a book among them, of the life of Moses, which
tells a great many stories concerning him, which we have
reason to think are mere fictions; what he has recorded
concerning himself, is what we may rely upon, for we
know that his record is true: and it is what we may be
satisfied with, for it is what Infinite Wisdom thought fit
to preserve and transmit to us. In this chapter we have,
I. The perils of his birth and infancy, v. 1 ¦ .4. II. His
preservation through those perils, and the preferment of
his childhood and youth, v, 5.. 10. III. The pious choice
of his riper years, which was, to own the people of God.
I. He offered them his service at present, if they would
have accepted it, v. 11. . 14. Si. He retired, that he might
reserve himself for further service hereafter, v. 15.. 22.
IV. The* dawning of the daj of Israel's deliverance, v.
23.. 25.
U A ND there went a man of the house
J\. 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. Moses was a Levite, both by father and mother.
Jacob left Levi under marks of disgrace; (Gen. 49.
5.) and yet, soon after, Moses appears a descendant
from him, that he might typify Christ, who came
in the likeness of sinful flesh, and was made a curse
for us. This tribe began to be distinguished from
the rest by the birth of Moses, as afterward it be
came remarkable in many other instances. Ob
serve, concerning this new-born infant.
I. How he was hidden. It seems to have been
just at the time of his birth, that the cruel law was
made for the murder of all the male-children of
the Hebrews; and many, no doubt, perished by the
execution of it. The parents of Moses had Miriam
and Aaron, both elder than he, born to them before
that edict came out, and had nursed them, withou t
that peril; but those that begin the world in peace,
know not what troubles they may meet with before
they ha^e got through it Probably, the mother
of Moses was full of anxiety in the expectation of
his birth, now that this edict was in force, and was
ready to say, Blessed are the barren that never
bare, Luke 23. 29. Better so, than bring forth chil
dren to the murderer, Hos. 9. 13. Yet this child
proves the glory of his father's house. Thus that
which is most our fear, often proves, in the issue,
most our joy. Observe the beauty of providence:
just at the time when Pharaoh's cruelty rose to
this height, the deliverer was born, though he did
not appear for many years after. Note, When
men are projecting the church's ruin, God is pre
paring for its salvation. And Moses, who was af
terward to bring Israel out of this house of bondage,
had himself like to have fallen a sacrifice to the fu
ry ofthe oppressor; God so ordering it, that, being
afterward told of this, he might be the more ani
mated with a holy zeal for the deliverance of his
brethren out of the hands of such bloody men.
1. His parents observed him to be a goodly child,
more than ordinarilybeautiful; he vrasfair to God,
Acts 7. 20. They fancied he had a lustre in his
countenance that was something more than human,
and was a specimen of the shining of his face after
ward, ch. 34. 29. Note, God sometimes gives early
earnests of his gifts, and manifests himself betimes
in those for whom, and by whom, he designs to do

great things. Thus he put an early strength into
Samson, (Judg. 13. 24, 25.) an early forwardness
into Samuel, Q. Sam. 2. 18. ) wrought an early de
liverance for David, (1 Sam. 17. 37.) and began be
times with Timothy, 2 Tim. 3. 15.
2. Therefore they were the more solicitous for
his preservation, because they looked upon this'as
an indication of some kind purpose of God concern
ing him, and a happy omen of something great.
Note, A lively active faith can take encouragement
from the least intimation of the divine favour; a
merciful hint of Providence will encourage those
whose spirits make diligent search. Three months
they hid him in some private apartment of their
own house, though, probably, with the hazard of
their own lives, had he been discovered. Herein
Moses was a type of Christ, who, in his infancy, was
forced to abscond, and in Egypt too, (Matt. 2. 13.)
and was wonderfully preserved, when many inno
cents were butchered. It is said, (Heb. 11. 23.)
that the parents of Moses hid him by faith; some
think they had a special revelation to them that
the Deliverer should spring from their loins; how
ever, they had the general promise of Israel's pre
servation, which they acted faith upon, and in that
faith hid their child, not being afraid of the penalty
annexed to the king's commandment. Note, (1)
Faith in God's promise is so far from superseding,
that it rather excites and quickens to, the use of
lawful means for obtaining mercy. Duty is our's,
events are God's. (2. ) Faith in God will set us
above the insnaring fear of man.
II. How he was exposed. At three months' end,
probably, when the searchers came about to look
tor concealed children, so that they could not hide
him any longer, (their faith perhaps beginning now
to fail,) they put him in an ark of bulrushes by the
river's brink, (v. 3. ) and set his little sister at some
distance to watch what would become of him, and
into whose hands he would fall, y. 4. God put it
into their hearts to do this, to bring about his own
Eurposes; that Moses might by this means be
rought into the hands of Pharaoh's daughter, and
that by his deliverance from this imminent danger,
a specimen might be given of the deliverance of
God's church, which now lay thus exposed. Note,
1. God takes special care of the outcasts of Israel,
(Ps. 147. 2.) they are his outcasts, Isa. 16. 4. Mo
ses seemed quite abandoned by his friends, his own
mother durst not own him, but now the Lord took
him up and protected him, Ps. 27. 10. 2. In times
of extreme difficulty, it is good to venture upon
the providence of God. Thus to have exposed
their child while they might have preserved it,
had been to tempt Providence; but when they
could not, it was bravely to trust to Providence.
" Nothing venture, nothing win;" Jf I perish, I
perish. 5. And the daughter of Pharaoh came
down to wash herself at the river ; and her
maidens walked along by the river's side ;
and when she saw the ark among the flags,
she sent her maid to fetch it. 6. And when
she had opened it, she saw the child : and,
behold, the babe wept. And she had com
passion on him, and said, This is one of the
Hebrews' children. 7. Then said his sister
to Pharaoh's daughter, Shall I go and call to
thee a nurse of the Hebrew women, that she
may nurse the child for thee? 8. And Pha
raoh's daughter said unto her, Go. And the
maid went and called the child's mother

236

EXODUS, II.

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 nursed it 10.
And the child grew, and she brought him
unto Pharaoh's daughter, and he became
her son. And she called his name Moses :
and she said, Because I drew him out of
the water.
Here is,
1. Moses saved from perishing. Come, see the
place where that great man lay, when he was a lit
tle child; he lay in a bulrush basket by the river's
side. Had .ie been left to lie there, he must have
perished in a little time with hunger, if he had not
been sooner washed into the river, or devoured by
a crocodile. Had he fallen into any other hands
than those he did fall into, either they would not, or
durst not have done otherwise, than have thrown
him straightway into the river; but Providence
brings no less a person thither than Pharaoh's
daughter, just at that juncture, guides her to the
Elace where this poor forlorn infant lay, and inclines
er heart to pity it, which she dares do, when none
else durst Never did poor child cry so seasonably,
so happily as this did; the babe wept, which moved
the compassion of the princess, as, no doubt, his
beauty did, v. 5, 6. Note, (1.) Those are hard
hearted indeed, that have not tender compassion
for helpless infancy. How pathetically does God
represent his compassion for the Israelites in gene
ral, considered in this pitiable state! Ezek. 16. 5,
6. (2.) It is very commendable in persons of qua
lity, to take cognizance ofthe distresses ofthe mean
est, and to be helpful and charitable to them. (3.)
God's care of us in our infancy ought to be often
made mention of by us to his praise. Though we
were not thus exposed, (that we were not, was
God's mercy,) yet many were the perils we were
surrounded with in our infancy, out of which the
Lord delivered us, Ps. 22. 9, 10. (4.) God often
raises up friends for his people even among their
enemies. Pharaoh cruelly seeks Israel's destruc
tion, but his own daughter charitably compassion
ates a Hebrew child, and not only so, but, beyond
her intention, preserves Israel's deliverer. O Lord,
how wonderful are thy counsels.
2. Moses well provided with a good nurse, no
worse than his own dear mother, v. 7 . . 9. Pha
raoh's daughter thinks it convenient that he should
have a Hebrew nurse, (pity that so fair a child
should be suckled by a sable Moor,) and the sister
of Moses, with art and good management, intro
duces the mother into the place of a nurse, to the
great advantage of the child; for mothers are the
best nurses, and those who receive the blessings of
the breasts with those of the womb, are not just, if
they give them not to those for whose sake they re
ceived them: it was also an unspeakable satisfaction
to the mother, who received her son as life from
the' dead, and now could enjoy him without fear.
The transport of her joy, upon this happy tum,
we may suppose sufficient to betray her to be the
true mother (had there been any suspicion of it) to
a less discerning eye than that of Solomon, 1 Kings
3. 27.
3. Moses preferred to be the son of Pharaoh's
daughter, v. 10. His parents herein perhaps not
only yielding to necessity, having nursed him for
her, but too much pleased with the honour thereby
done to their son; for the smiles of the world are
stronger temptations than its frowns, and more
hardly resisted. The tradition of the Jews is, That
Pharaoh's daughter had no child of her own, and

that she was the only child of her father, so_ that
when he was adopted for her son, he stood fair for
the crown: however, it is certain he ptood fair for
the best preferments of the court in due time, and
in the mean time had the advantage of the best edu
cation and improvements of the court, with the
help of whfoh, having a great genius, he became
master of all the lawful learning of the Egyptians,
Acts 7. 22. Note, (1.) Providence pleases itself
sometimes in raising the poor out of the dust, to set
them among princes, Ps. 113. 7, 8. Many who, by
their birth, seem marked for obscurity and poverty,
by surprising events of Providence; are brought to
sit at the upper end of the world, to make men
know that the Heavens do rule. (2. ) Those whom
God designs for great services, he finds out ways to
qualify and prepare beforehand. Moses, by having
his education in a court, is the fitter to be a prince
and king in Jeshurun; by having his education in a
learned court, (for such the Egyptian then was,)
is the fitter to be an historian; and by having his
education in the court of Egypt, is the fitter to be
employed, in the name of God, as an ambassador
to that court
4. Moses named. The Jews tell us that his fa
ther, at his circumcision, called him Joachim, but
Pharaoh's daughter called him Moses, Drawn out
of the water, so it signifies in the Egyptian lan
guage. The calling of a Jewish lawgiver by an
Egyptian name, is a happy omen to the Gentile
world, and gives hopes of that day when it shall be
said, Blessed be Egypt my people, Isa. 19. 25.
And his tuition at court was an earnest of the per
formance of that promise, (Isa. 49. 23.) Kings
shall be thy nursing fathers, and queens thy nur
sing-mothers. 11. And it came to pass in those days,
when Moses was grown, that he went out
unto his brethren, and looked on their bur
dens : 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 loas no man, he slew the
Egyptian, and hid him in the sand. 1 3. Ana
when he went out the second day, behold,
two men of the Hebrews strove together :
and he said to him that did the wrong,
Wherefore smitest thou thy fellow? 14.
And he said, Who made thee a prince and
a judge over us? Intendest thou to kill me,
as thou killedst the Egyptian? And Moses
feared, and said, Surely this thing is known.
15. Now when Pharaoh heard this thing,
he sought to slay Moses. But Moses fled
from the face of Pharaoh, and dwelt in the
land of Midian: and he sat down by a
well.
Moses had now passed the first forty years of his
life in the court of Pharaoh, preparing himself for
business; and now it was time for him to enter upon
action, and,
I. He boldly owns and espouses the cause of
God's people; when Moses was grown, he went
out unto his brethren, and looked on their burdens,
v. 11. The best exposition of these words we have
from an inspired pen, Heb. 11. 24 . . 26. where we
are told that this bespeaks, 1. His holy contempt
of the honours and pleasures of the Egyptian court;
he refused to be called the son of Pharaoh's daugh
ter, for he went out. The temptation was indeed

EXODUS, II.

237

very strong; he had a fair opportunity (as we say)
to make his fortune, andto have been serviceable to
Israel too, with his interest at court; he was obliged,
in gratitude as well as interest, to Pharaoh's daugh
ter, and yet he Obtained a glorious victory by faith
over his temptation. He reckoned it much more
his honour and advantage to be a son of Abraham,
than to be the son of Pharaoh's daughter. 2. His
tender concern for his poo* brethren in bondage,
with whom (though he might easily have avoided
it) he chose to suffer affliction; he looked on their
burthens, as one that not only pitied them, but was
resolved to venture with them, and, if occasion
were, to venture for them.
II. He gives a specimen of the great things he
was afterward to do for God and his Israel, in two
little instances, related particularly by Stephen,
(Acts 7. 23, &c.) with design to show how their
fathers had always resisted the Holy Ghost, (v. 51.)
even.in Moses himself, when he first appeared as
their deliverer, wilfully shutting their eyes against
this day-break of their enlargement' He found
himself, no doubt, under a divine direction and im
pulse in what he did, and that he was in an extra
ordinary manner called of God to it. Now, ob
serve, 1. Moses was afterward to be employed in
plaguing the Egyptians for the wrongs they had
done to God's Israel; and, as a specimen of that, he
killed the Egyptian who smote the Hebrew; (v. 11,
12. ) probably, it was one of the Egyptian task-mas
ters, whom he found abusing his Hebrew slave, a
relation (as some think) of Moses, a man of the
same tribe. It was by special warrant from Hea
ven, (which makes not a precedent in ordinary
cases,; that Moses slew the Egyptian, and rescued
his oppressed brother. The Jews' tradition is, that
he did not slay him with any weapon, but, as Peter
slew Ananias and Sapphira, with the word of his
mouth. His hiding him in the sand signified, that
hereafter Pharaoh and all his Egyptians should,
under the control of the rod of Moses, be buried
in the sand of the Red-sea. His taking care to ex
ecute this justice privately, when no man saw, was
a piece of needful prudence and caution, it being
but an assay, and perhaps his faith was yet weak,
and what he did, was with some hesitation. Those
who come to be of great faith, yet began with a lit
tle, and at first spake trembling.
2. Moses was afterward to be employed in go
verning Israel, and, as a specimen of that, we have
him here trying to end a controversy between two
Hebrews, in which he is forced (as he did after
ward for forty years) to suffer their manners. Ob
serve here,
(1.) The unhappy quarrel which Moses observed
between two Hebrews, v. 13. It does not appear
what was the occasion; but, whatever it was, it
was certainly very unseasonable for Hebrews to
strive with one another, when they were all op
pressed and ruled with rigour by the Egyptians.
Had they not beating enough from the Egyptians,
but they must beat one another? Note, [l.j Even
sufferings in common do not always unite God's
professing people to one another, so much as one
might reasonably expect. [2. ] When God raises
up instruments of salvation for the church, they
will find enough to do, not only with oppressing
Egyptians, to restrain them, but with quarrelsome
Israelites, to reconcile them.
(2.) The way he took of dealing with them: he
marked him that caused the division, that did the
wrong, and mildly reasoned with him, Wherefore
smitest thou thy fellow? The injurious Egyptian
was killed, the injurious Hebrew was only repri
manded; for what the former did, was from a root-
"4 malice; what the latter did, we may suppose,

was only upon a sudden provocation. The wise
God makes, and according to his example, all wise
governors make, a difference between one offender
and another, according to the several qualities of
the same offence. Moses endeavoured to make
them friends; a good office; thus we find Christ of
ten reproving his disciples' strife; (Luke 9. 46, &c.
— 22. 24, &c.) for he was a Prophet like unto Mo
ses, a healing Prophet, a Peace-Maker, who visited
his brethren with a design to slay all enmities. The
reproof Moses gave on this occasion, may still be of
use. Wherefore smitest thou thy fellow? Note,
Smiting our fellows is bad in any, especially in He
brews; smiting with tongue or hand, either in a
way of persecution, or in a way of strife and con
tention. Consider the person thou smitest; it is
thy fellow, thy fellow-creature, thy fellow-chris-
tian, it is thy fellow-servant, thy iellow-sufferer.
Consider the cause, Wherefore smitest? Perhaps it
was for no cause at all, or no just cause, or none
worth speaking of.
(3.) The ill success of his attempt; (v. 14.) He
said, Who made thee a prince? He that did the
wrong, thus quarrelled with Moses; the injured
party, it should seem, was inclinable enough to
?eace, but the wrong-doer was thus touchy. Note,
t is a sign of guilt to be impatient of reproof; and
it is often easier to persuade the injured to bear the
trouble of taking wrong, than the injurious to bear
the conviction of having done wrong, 1 Cor. 6. 6 . .
8. It was a very wise and mild reproof which Mo
ses gave to this quarrelsome Hebrew, but he cannot
bear it, he kicks against the pricks, (Acts 9. 5. ) and
crosses questions with his reprover. [1.] He chal
lenges his authority; Who made thee a prince? A
man needs ho great authority for the giving of a
friendly reproof^ it is an act of kindness; yet this
man needs will interpret it an act of dominion, and
represents his reprover as imperious and assuming.
Thus when people dislike good discourse or a sea
sonable admonition, they will call it preaching, as
if a man could not speak a word for God, and
against sin, but he took too much upon him. Yet
Moses was indeed a prince and a judge, and knew
it, and thought the Hebrews would have under
stood it, and struck in with him, but they stood in
their own light, and thrust him away, Acts 7. 25,
27. [2.] He upbraids him with what he had done
in killing the Egyptian; Intendest thou to kill me?
See what base constructions malice puts upon the
best words and actions. Moses, for reproving him,
is immediately charged with a design to kill him.
An attempt upon his sin was interpreted an attempt
upon his life; and his having killed the Egyptian
was thought sufficient to justify the suspicion; as if
Moses made no difference between an Egyptian and
a Hebrew. If Moses, to right an injured Hebrew,
had put his life in his hand, and slain an Egyptian,
he ought therefore to have submitted to him, not
only as a friend to the Hebrews, but as a friend
that had more than ordinary power and zeal. But
he throws that in his teeth as a crime, which was
bravely done, and was intended as a specimen of
the promised deliverance; if the Hebrews had ta
ken the hint, and come in to Moses as their head
and captain, it is probable that they would have
been delivered now; but, despising their deliverer,
their deliverance was justly deferred, and their
bondage prolonged forty years; as, afterward, their
despising of Canaan kept them out of it forty years
more. I would, and ye would not. Note, Men
know not what they do, nor what enemies they are
to their own interests, when they resist and despise
faithful reproofs and reprovers. When the He
brews strove with Moses, God sent him away into
Midian, and they never heard of him for forty
years; thus the things that belonged to their peace,

238

EXODUS, II.

were hidden from their eyes, because they knew
not the day of their visitation. As to Moses, we
may look on it as a great damp and discouragement
to him. He was now choosing to suffer affliction
with the people of God, and embracing the reproach
of Christ; and now, at his first setting out, to meet
with this affliction and reproach from them, was a
very sore trial of his resolution. He might have
said, " If this be the spirit of the Hebrews, I will
go to court again, and be the son of Pharaoh's
daughter." Note, First, We must take heed of
being prejudiced against the ways and people of
God, by the follies and peevishness of some parti
cular persons that profess religion. Secondly, It is
no new thing for the church's best friends to meet
with a great deal of opposition and discouragement
in their healing saving attempts, even from their
own mother's children; Christ himself was set at
nought by the builders, and is still rejected by those
he would save.
(4.) The flight of Moses to Midian, in conse
quence. The affront given him thus far proved a
kindness to him; it gave him to understand that his
killing of the Egyptian was discovered, and so he
had time to make his escape, otherwise the wrath of
Pharaoh might have surprised him and taken him
off. Note, God can over-rule even the strife of
tongues, so as, one way or other, to bring good to his
people out of it Information was brought to Pha
raoh (and it is well if it were not brought by the
Hebrew himself whom Moses reproved) of his kill
ing the Egyptian; warrants are presently out for
the apprehending of Moses; which obliged him to
shift for his own safety, by flying into the land of
Midian, v. 15. [1.] Moses did this out of a pru
dent care of his own life. If this oe his-forsaking of
Egypt, which the apostle refers to, as done by faith,
(Heb. 11. 27. ) it teaches us, that when we are at any
time in trouble and danger for doing our duty, the
grace of faith will be of good use to us in taking pro
per methods for our own preservation. Yet there,
it is said, He feared not the wrath of the king; here
it is said he feared, v. 14. He did not fear with a
fear of diffidence and amazement, which weakens,
and has torment, but with a fear of diligence, which
quickened him to take that way which providence
opened to him for his own preservation. [2. ] God
ordered it for wise and holy ends. Things were
not yet ripe for Israel's deliverance. The measure
of Egypt's iniquity was not yet full; the Hebrews
were not sufficiently humbled, nor were they yet
increased to such a multitude as God designed; Mo
ses is to be further fitted for the service, and there
fore is directed to withdraw for the present, till the
time to favour Israel, even the set time, came.
God guided Moses to Midian, because the Midianites
were of the seed of Abraham, and retained the wor
ship of the true God among them, so that he might
have not only a safe, but a comfortable settlement
among them. And through this country he was af
terward to lead Israel, with which (that he might
do it the better) he now had opportunity of making
himself acquainted. Hither he came, and sat down
by a well, tired and thoughtful, at a loss, and wait
ing to see which way Providence would direct him.
It was a great change with him, since he was but
the other day at ease in Pharaoh's court: thus God
tried his faith, and it was found to praise and ho
nour. 16. Now the priest of Midian had seven
daughters : and they came and drew water,
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. 1 8.

And when they came to Reuel their father,
he said, How is it that ye are come so soon
to-day? 19. And they said, An Egyptian
delivered us out of the hand of the shep
herds, and also drew water enough for us,
and watered the flock. 20. And he said
unto his daughters, And where is he? Why
is it that ye haye left the man? Call him,
that he may eat bread, 21. And Moses
was content to dwell with the man : and
he gave Moses Zipporah his daughter. 22.
And she bare him a son, and he called his
name Gershom : for he said, I have been a
stranger in a strange land.
Moses here gains a settlement in Midian, just as
his father Jacob had gained one in Syria, Gen. 29.
2, &c. And both these instances should encourage
us to trust Providence, and to follow it. Events
that seem inconsiderable and purely accidental, af
terward appear to.have been designed by the wis
dom of God for very good purposes, and of great
consequence to his people. A casual transient oc
currence has sometimes occasioned the greatest
and happiest turns of a man's life.
Observe, I. Concerning the seven daughters of Reuel the
priest or prince of Midian; 1. They were humble
and very industrious, according as the employment
of the country was; they drew water for their fa
ther's flock, v. 16. If their father was a prince, it
teaches us that even those who are honourably
born, and are of quality and distinction in their
country, yet should apply themselves to some use
ful business, and what their hand finds to do, do it
with all their might Idleness can be no one's ho
nour. If their father was a priest, it teaches us
that ministers' children should, in a special manner,
be examples of humility and industry. 2. They
were modest, and would not ask this strange Egyp
tian to come home with them, (though handsome
and a great courtier,) till their father sent for him.
Modesty is the ornament of that sex.
II. Concerning Moses; he was taken for an Egyp
tian; (v. 19;) and strangers must be content to be
mistaken; but it is observable,
1. How ready he was to help Reuel's daughters
to water their flocks. Though bred in learning and
at court, yet he knew how to turn his hand to such
an office as this, when there was occasion; nor had
he learned of the Egyptians to despise shepherds.
Note, Those that have had a liberal education, yet
should not be strangers to servile work, because
they know not what necessity Providence may put
them in of working for themselves, or what oppor
tunity Providence may give them of being service
able to others. These young women, it seems,
met with some opposition in their employment,
more than they and their servants could conquer;
the shepherds of some neighbouring prince, as some
think, or some idle fellows that called themselves
shepherds, drove away their flocks; but Moses,
though melancholy and in distress, stood up and
helped them, not only to get clear of the shepherds,
but when that was done, to water the flocks. This
he did, not only in complaisance to the daughters of
Reuel, (though that also did very well become
him,) but because, wherever he was, as occasion
offered itself, (1.) He loved to be doing justice, and
appearing in the defence of such as he saw injured,
which every man ought to do, as far as it is in the
power of his hand to do it (2. ) He loved to be do
ing good; wherever the providence of God casts us,
we should desire and endeavour to be useful; and

EXODUS, III.

239

when we cannot do the good we would, we must be
ready to do the good we can. And he that is faith
ful in a little, shall be entrusted with more.
2. How well he was paid for his serviceableness.
When the young woman acquainted their father
with the kindnesses they had received from this
stranger, he sent to invite him to his house, and
made much of him, v. 20. Thus God will recom
pense the kindnesses which are at any time shown
to his children; they shall in no wise lose their re
ward. Moses soon recommended himself to the
esteem and good affection of this prince of Midian,
who took him into his house, and in process of time,
married one of his daughters to him, (v. 21.) by
whom he had a son, whoni he called Gershom, a stran
ger there, (v. 22. ) that if ever God should give him
a home of his own, he might keep in remembrance
the land in which he had been a stranger. Now
this settlement of Moses in Midian, was designed
by Providence, (1.) To shelter him, for the pre
sent God will find hiding-places for his people in
the day of their distress; nay, he will himself be to
them a little sanctuary, and will secure them, either
under heaven, or in heaven. But, (2.) It was also
designed to prepare him for the great services he
was further designed for. His manner of life in
Midian, where he kept the flock of his father-in-
law, (having none of his own to keep,) would be of
use to him, [1.] To inure him to hardship and po
verty, that he might learn how to want as well as
how to abound. God humbles those first, whom
he intends to exalt [2. ] To inure him to contem
plation and devotion. . Egypt accomplished him for
a scholar, a gentleman, a statesman, a soldier, all
which accomplishments would be afterward of use
to him; but yet lacketh he one thing, in which the
court of Egypt could not befriend him. He that
was to do all by divine revelation, must know, by a
long experience, what it was to live a life of com
munion with God; and in this he would be greatly
furthered by the solitude and retirement of a shep
herd's life in Midian. By the former he was
prepared to rule in Jeshurun, but by the latter he
was prepared to converse with God in Mount Ho-
reb, near which mount he had spent much of his
time. Those that know what it is to be alone with
God in holy exercises, are acquainted with better
delights than ever Moses tasted in the court of
Pharaoh. 23. And it came to pass in process of
time, that the king of Egypt died : and the
children of Israel sighed by reason of the
bondage, and they cried, and their cry came
up unto God by reason of the bondage.
24. And God heard their groaning, and
God remembered his covenant with Abra
ham, with Isaac, and with Jacob. .25.
And God looked upon the children of Is
rael, and God had respect unto. them.
Here is,
1. The continuance of the Israelites' bondage in
Egypt, v. 23. Probably, the murdering of their
infants did not continue; this part of their affliction
attended only the'period immediately connected
with the birth of Moses, and served to signalize it.
The Egyptians now were content .with their in
crease, finding that Egypt was enriched by their la
bour; so that they might have them for slaves, they
cared not how many they were. On this therefore
they were intent, to keep them all at work, and
make the best hand they could of their labour,
When one Pharaoh died, another rose up in his
place, that was governed by the same maxims, and

was as cruel to Israel as his predecessors. If there
was sometimes a little relaxation, yet it presently
revived again with as much rigour as ever; and pro
bably, as the more Israel were oppressed, the more
they multiplied, so the more they multiplied, the
more they were oppressed. Note, Sometimes God
suffers the rod of the wicked to lie very long and
very, heavy on the lot of the righteous. If Moses,
in Midian, at any time began to think how much
better his condition might have been, had he staid
among the courtiers; he must of himself think this
also, how much worse it would have been, if he
had had his lot with his brethren. 'it was a great de
gradation to him to be keeping sheep in Midian,
but better so, than making brick in Egypt. The
consideration of our brethren's affliction should help
to reconcile us to our own.
2. The preface to their deliverance at last
(1. ) They cried, v. 23. Now, at last, they began
to think Of God under their troubles, and to return
to him from the idols they had served, Ezek. 20. 8.
Hitherto they had fretted at the instruments of
their trouble, but God was not in all their thoughts.
Thus hypocrites in heart heap up wrath, they cry
not when he binds them, Job 36. 13. But before
God unbound them, he put it into their hearts to
ciy unto him, as it is explained, Num. 20. 16. Note,
It is a good sign that God is coming toward us with,
deliverance, when he inclines and enables us to cry
to him for it.
(2. ) God heard, v. 24, 25. The name of God is
here emphatically prefixed to four different expres
sions of a kind intention toward them. [1.] God
heard their groaning; that is, he made it to appear
that he took notice of their complaints. The groans
of the oppressed cry loud in the ears of the right
eous God, to whom vengeance belongs; especially the
groans of God's spiritual Israel; he knows the bur
thens they groan under, and the blessings they groan
after, ana that the blessed Spirit, by these groanings,
makesintercessioninthem. [2.] Godremembered his
covenant, which he seemed to have forgotten, but of
which he is ever mindful. This, God had an eye
to, and not to any merit of their's, in what he did
for them. See Lev. 26. 42. [3.] God looked upon
the children ^f Israel: Moses looked upon them and
pitied them; (v. 11.) but now God looked upon
them and helped them. [4.] God had respect unto
them, a favourable respect unto them as his own.
The frequent repetition of the name of God here,
intimates that now we are to expect something
great. Opus Deo dignum — -A work worthy of
God. His eyes which run to and fro through the
earth, are now fixed upon Israel, to show himself
strong, to show himself a God in their behalf.
CHAP. III.
As i prophecy had ceased for many ages before the coming of
Christ, that the revival and perfection of it in that great
Prophet might be the more remarkable ; so vision had
ceased (for aught that appears) among the patriarchs for
some ages before the coming of Moses, that God's appear
ances to him for Israel's salvation might be the more wel
come ; and, in this chapter, we have God's first appear
ance to him in the bush, and the conference between
God and Moses in that vision. Here is, I. The disco
very, God was pleased to make of his glory to Moses at
the bush, which Moses was forbidden to approach too'
near to, v. 1 . . 5. II. A general' declaration of God's
grace and good-will to his people, who were beloved for
their fathers' sates, v. 6. III. A particular notification
of God's purpose concerning the deliverance of Israel
out of Egypt. 1. He assures Moses it should now be
done, v. 7 . . 9. 2. He gives him a commission to act in
it, as his ambassador both to Pharaoh (v. 10. ) and to Is
rael, v. 16. 3. He answers the objection Moses made of
his own.unworthiness, v. 11, 12- 4. He gives him full
instructions what to say, both to Pharaoh and to Israel,
v. 13 . . 18. 5. He tells him beforehand what the issue
would be, v. 19 . . 22.

240

EXODUS, HI.

1.1WTOW Moses kept the flock of Jethro
J3I his father-in-law, the priest of Mi
dian : and he led the flock to the back side
of the desert, and came to the mountain of
God, even to Horeb. 2. And the angel of
the Lord appeared unto him in a flame of
fire, out of the midst of a bush: and he
ooked, and, behold, the bush burned with
fire, and the bush was not consumed. 3.
And Moses said, I will now turn aside, and
see this great sight, why the bush is not
burnt. 4. And when the Lord saw that
he turned aside to see, God called unto him
out of the midst of the bush, and said, Mo
ses, Moses. And he said, Here am I. 5.
And he said, Draw not nigh hither: put off
thy shoes from off thy feet, for the place
whereon thou standest is holy ground. 6.
Moreover he said, I am the God of thy fa
ther, the God of Abraham, the God of
Isaac, and the God of Jacob. And Moses
hid his face ; for he was afraid to look upon
God. The years of the life of Moses are remarkably
divided into three forties; the first forty he spent as
a prince in Pharaoh's court, the second a shepherd
in Midian, the third a king in Jeshurun; so changea
ble is the life of men, especially the life of good men.
He had now finished the second forty, when he re
ceived his commission to bring Israel out of Egypt.
Note, Sometimes it is long before God calls his ser
vants out to that work which of old he designed
them for, and has been graciouly preparing them
for. Moses was born to be Israel's deliverer, and
yet not a word is said of it to him, till he is eighty
years of age. Now observe,
I. How this appearance of God to him found him
employed. He was keeping the flock, that is, ten
ding sheep, near mount Horeb, v. 1. This was a
poor employment for a man of his parts and educa
tion, yet he rests satisfied with it, and thus learns
meekness and contentment to a high degree, for
which he is more celebrated in sacred writ than for
all his other learning, Note, 1. In the calling to
which we are called, we should abide, and not be
given to change. 2. Even those that are qualified
for great employments and services, must not think
it strange if they be confined to obscurity; it was the
lot of Moses before them, who foresaw nothing to the
contrary but that he should die, as he had lived a
great while, a poor despicable shepherd. Let those
that think themselves buried alive, be content to
shine like lamps in their sepulchres, and wait till
God's time come for setting them in a candlestick.
Thus employed Moses was, when he was honoured
with this vision. Note, (l.)God will encourage in
dustry. The shepherds were keeping their flocks,
when they received the tidings of our Saviour's
birth, Luke 2. 8. Satan loves to find us idle; God
is well pleased when he finds us employed. (2. )
Retirement is a good friend to our communion with
God. When we are alone, the Father is with us.
Moses saw more of God in a desert, than ever he
had seen in Pharaoh's court
II. What the appearance was. To his great sur
prise, he saw a bush burning, when he perceived
no fire either from earth or heaven to kindle it, and,
which was more strange, it did not consume, v. 2.
It was an angel of the Lord that appeared to him;
some think, a created angel, who speaks in the lan

guage of him that sent him; others, the second per
son, the Angel ofthe covenant, who is himself Jeho
vah. It was an extraordinary manifestation of the
divine presence and glory; what was visible, was
produced by the ministry of an angel, but he heard
God in it speaking to him. 1. He saw a flame of
fire; for our God is a consuming fire. When Is
rael's deliverance out of Egypt was promised to
Abraham, he saw a burning lamp, which signified
the light of joy which that deliverance should cause;
(Gen. 15. If.) but now it shines brighter as a flame
of fire, for God in that deliverance brought terror
and destruction to his enemies, light and heat to
his people, and displayed his glory before all. See
Isa. 10. 17. 2. This fire was not in atall and state
ly cedar, but in a bush, a thorny bush, so the word
signifies; for God chooses the weak and despised
things of the world, such as Moses, now a poor
shepherd, with them to confound the wise: he ,
delights to beautify and crown the humble. 3. The
bush burned, and yet was not consumed; an emblem
of the church now in bondage in Egypt, burning in
the brick-kilns, yet not consumed; perplexed, but
not in despair; cast down, but not destroyed.
III. The curiosity Moses had to inquire into this
extraordinary sight; (v. 3.) I will turn aside and
see. He speaks as one inquisitive and bold in his
inquiry; whatever it was, he would, if possible,
know the meaning of it. Note, Things revealed
belong to us, and we ought diligently to inquire into
them. IV. The invitation he had to draw near, yet with
a caution not to come too near, nor rashly.
1. God gave him a gracious call, to which he re
turned a ready answer, v. 4. When God saw that
he took notice ofthe burning bush, and turned aside
to see it, and left his business to attend it, then God
called to him. If he had carelessly neglected it as
an ignis fatuus — a deceiving meteor, a thing not
worth taking notice of, it is probable that God would
have departed, and said nothing to him; but when
he turned aside, God called to him. Note, Those
that would have communion with God, must attend
upon him, and approach to him, in those ordinances
wherein he is pleased to manifest himself, and his
power and glory, though it be in a bush; they must
come to the treasure, though in an earthen vessel.
Those that seek God diligently shall find him, and
find him their bountiful Rewarder. Draw nigh to
God, and he will draw nigh to you. God called him
by name, Moses, Moses. This which he heard,
could not but surprise him much more than what he
saw. The word of the Lord always went along
with the glory of the Lord, for every divine vision
was designed for divine revelation, Job 4. 16, isfc. —
33. 14.. 16. Divine calls are then effectual, (1.)
When the Spirit of God makes them particular,
and calls us by name. The word calls, Ho every
one! The Spirit, by the application of that, calls,
Ho such a one ! I know thee by name; (Exod. 33.
12.) and, (2.) They are then effectual, when we re
turn an obedient answer to them, as Moses here,
" Here am I, what saith my Lord unto his servant?
Here am I, not only to hear what is said, but to do
what I am bidden. "
2. God gave him a needful caution against rash
ness and irreverence in his approach. (1. ) He must
keep his distance; draw near, but not too near; so
near as to hear, but not so near as to pry; his con
science must be satisfied, but not his curiosity; and
care must be taken that familiarity do not breed
contempt Note, In all our approaches to God, we
ought to be deeply affected with that infinite dis
tance that is between us and God, Eccl. 5. 2. Or.
this may be taken as proper to the Old Testament
dispensation, which was a dispensation of darkness,
bondage, and terror, which the gospel happily frees

EXODUS, in.

241

us from, giving us boldness to enter into the holiest,
and inviting us to draw near. (% ) Ete must express
his reverence, and his readiness to obey; Put off thy
shoes from off thy feet, as a servant; the ^putting off
the shoe was then what the putting; off the hat is
now, a token of respect and submission. "The
ground, for the present, is holy ground, made so
y this special manifestation of the divine presence
there, and during the continuance of that; therefore
tread not on that ground with soiled shoes." Keep
thy foot, Eccl. 5. 1. Note, We ought to approach
to God with a solemn pause and preparation; and,
though bodily exercise alone profits little, yet we
ought to glorify God with our bodies, and to express
our inward reverence by a grave and reverent be
haviour in the worship of God, carefully avoiding
every thing that looks light and rude, and unbecom
ing; the awfulness of the service.
V. The solemn declaration God made of his
name, by which he would be known to Moses; (v.
6.) lam the God of thy father.
1. He lets him know it is God that speaks to him,
to engage his reverence and attention, his faith and
obedience; for that is enough to command all these,
lam the Lord. Let us always hear the word, as
the ward of God, 1 Thess. 2. 13.
2. He will be known as the God of his father, his
pious father Amram, and the God of Abraham,
Isaac, and Jacob, his ancestors, and the ancestors of
all Israel, for whom God was now about to appear.
By this, God designed, (1.) To instruct Moses in
the knowledge of another world, and strengthen his
belief of a future state. Thus it is interpreted by
our Lord Jesus, the best expositor of scripture, who
from hence proves that the dead are raised, against
the Sadducees; Moses, says he, showed it at the
bush; (Luke 20. 37.) that is, " God there showed it
to him, and in him to us," Matt 22. 31, &c. Abra
ham was dead, and yet God is the God of Abraham;
therefore Abraham's soul lives, to which God stands
in relation; and, to make his soul completely happy,
his body must live again induetime. This promise,
made unto the fathers, that God would be their
God, must include a future happiness; for he never
did any thing for them in this world sufficient to
answer to the vast extent and compass of that great
word, but having prepared' for them a city, he is not
ashamed to be called their God; (Heb. 11. 16.) and
see Acts 26. 6, 7.— 24. 15. (2.) To assure Moses
of the performance of all those particular promises
made to the fathers; he may confidently expect
that, for by these words it appears God remember
ed his covenant, ch. 2. 24. Note, [1.] God's cove
nant-relation to us as our God, is the best support
in the worst of times, and a great encouragement to
our faith in particular promises. [2.] When we
are conscious to ourselves of our own great unwor-
thiness, we may take comfort from God's relation
to our fathers, 2 Chron. 20. 6.
VI. The solemn impression this made upon Mo
ses; he hid his face, as one both ashamed and afraid
to look upon God. Now that he knew it was a di
vine light, his eyes were dazzled with it; he was not
afraid of a burning bush, till he perceived that God
was in it Yea* though God called himself the God
of his father, and a God in covenant with him, yet
lie was afraid. Note, 1. The more we see of God,
the more cause we shall see to worship him with
reverence and godly fear. 2. Even the manifesta
tions of God's grace and covenant-love, should in
crease our humble reverence of him.
7. And the Lord said, I have surely seen
the affliction of my people which are in
Egypt, and have heard their cry by reason
of their task-masters ; for I know their sor-
Vol. i — 2 H

rows ; 8. And I am come down to deliver
them out ofthe hand of the Egyptians, and
to bring them up out of that land unto a
good land and a large, unto a land flowing
with milk and honey ; unto the place of the
Canaanites, arid the Hittites, and the Am
orites, and the Perizzites, and the Hivites,
and the Jebusites. 9. Now therefore, be
hold, the cry of the children of Israel is
come unto me : and I have also seen the
oppression wherewith the Egyptians oppress
them. 10, Come now therefore, and I will
send thee unto Pharaoh, that thou may
est bring forth my people the children of
Israel out of Egypt.
Now that Moses had put off his shoes, (for, no
doubt, he observed the orders given him, v. 5.) and
covered his face, God enters upon the particular
business that was now to be concerted, which was
the bringing of Israel out of Egypt Now, after
forty years of Israel's bondage, and Moses' banish
ment, when we may suppose both he and they be
gan to despair, they of being delivered, and he of de
livering them; at length the time is come, even the
year of the redeemed. Note, God often comes for
the salvation of his people then when they have
done looking for' him; Shall he find faith ? Luke
18. 8.
Here is,
1. The notice God takes of the afflictions of Is
rael; (v. 7. 9.) Seeing, I have seen, not only, /have
surely seen, but I have strfotly observed and con
sidered the matter. Three things God took cogni
zance of, 1. Their sorrows; (v.' 7.) it is likely they
were not permitted to make a remonstrance of their
grievances to Pharaoh, nor to seek relief against
their task-masters in any of his courts, nor scarcely
durst complain to one another; but God observed
their tears. Note, Even the secret sorrows of God's
people are known to him, 2. Their cry; I have
heard their cry, (v. 7.) it is come unto me, (v. 9.)
Note, God is not deaf to the cries of his afflicted peo
ple. 3. The tyranny of their persecutors; / have
seen the oppression, v. 9. Note, As the poorest bf
the oppressed are not below God's cognizance, so the
highest and greatest of their oppressors are not
above his check, but he will surely visit all these
things. 2. The promise God makes of their speedy de
liverance and enlargement ; (v. 8.) I am come down
to deliver them, (1. ) It denotes his resolution to
deliver them, and that his heart was upon it, so that
it should be done speedily and effectually, and by
methods out of the common road of providence:
when God does something very extraordinary, he
is said to come down to do it, as Isa. 64. 1. (2. ) This
deliverance was typical of our redemption by Christ,
and in that the eternal Word did indeed come down
from heaven to deliver us. It was his errand into
the world. He promises also their happy settle
ment in the land of Canaan, that they should ex
change bondage for liberty, poverty for plenty, la
bour for rest, and the precarious condition of tenants
at will, for the ease and honour of lords proprietors.
Note, Whom God by his grace delivers out of a
spiritual Egypt, he will bring to a heavenly Canaan.
3. The commission he gives to Moses in order
hereunto, v. 10. He is not only sent as a prophet to
Israel, to assure them that they should speedily be
delivered, {even that had been a great favour,) but
he is sent as an ambassador to Pharaoh, to treat
with him, or rather as an herald at arms, to demand

242

EXODUS, III.

their discharge, and to denounce war in case of re
fusal; and he is sent as a prince to Israel, to conduct
and command them : thus is he taken from following
the ewes great with young, to a pastoral office
much more noble, as David, Ps. 78. 71. Note, God
is the Fountain of power; and the powers that be,
are ordained of him as he pleases. The same hand
that now fetched a shepherd out of a desert, to be
the planter of a Jewish church, afterwards fetched
fishermen from their ships, to be the planters of the
Christian Church, That the excellency of the pow
er might be of God.
11. And Moses said unto God, Who am
I, that I should go unto Pharaoh, and thatl
should bring forth the children of Israel out
of Egypt? 12. 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,
ye shall serve God upon this mountain. 13.
And Moses said unto God, Behold, when I
come unto the children of Israel, and shall
say unto them, The God of your fathers
hath sent me unto you ; and they shall say
unto me, What is his name ? What shall I
say unto them? 14. And God said unto
Moses, I AM 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.
God, having spoken to Moses, allows him also a
liberty of speech, which he here improves: and
I. He objects his own insufficiency for the service
he was called to; (v. 11.) Who am I? He thinks
himself unworthy of the honour, and not par nego-
tio — equal to the task. He thinks he wants courage,
and therefore cannot go to Pharaoh, to make a de
mand which might cost the demandant his head: he
thinks he wants conduct, and therefore cannot
bring forth the children of Israel out of Egypt;
they are unarmed, undisciplined, quite dispirited,
utterly unable to help themselves, it is morally im
possible to bring them out. 1. Moses was incompa
rably the fittest of any man living for this work,
eminent for learning, wisdom, experience, valour,
faith, holiness; and yet, he says, Who am I? Note,
The more fit any person is for service, commonly
the less opinion he has of himself; see Judg. 9. 8,
&c. 2. The difficulties of the work were indeed
very great, enough to startle the courage, and
stagger the faith, of Moses himself. Note, Even
wise and faithful instruments may be much dis
couraged at the difficulties that lie in the way of
the church's salvation. 3. Moses had formerly
been very courageous when he slew the Egyptian,
but now his heart failed him; for good men are not
always alike bold and zealous. 4. Yet Moses is the
man that does it at last: for God gives grace to the
lowly. Modest beginnings are very good presages.
II. God answers this objection, v. 12. 1. He
promises him his presence, Certainly I will be with
thee, and that is enough. Note, Those that are

weak in themselves, yet may do wonders, being
strong in the Lord and in the power of his might;
and those that are most diffident in themselves,
may be most confident in God. God's presence
puts an honour upon the worthless, wisdom and
strength into the weak and foolish, makes the
greatest difficulties dwindle to nothing, and is
enough to answer all objections. 2. He assures
him of success, and particularly that the Israelites
should serve God upon this mountain. Note, (1.)
Those deliverances are most valuable, which open
to us a door of liberty to serve God. (2._) If God
give us opportunity and a heart to serve him, it is a
happy and encouraging earnest of further favours
designed us.
III. He begs instructions- for the executing of his
commission, and has them, thoroughly to furnish
him. He desires to know by what name God
would at this time make himself known, v. 13. •
1. He supposes the children of Israel would ask
him, What is his name? This they would ask
either, (1.) To perplex Moses: he foresaw diffi
culty, not only in dealing with Pharaoh, to make
him willing to part with them, but in dealing with
them, to make them willing to move. They would
be scrupulous and apt to cavil, would bid him pro
duce his commission, and, probably, this would be
the trial; " Does he know the name of God? Has
he the watch-word?" Once he was asked, Who
made thee a judge? Then he had not his answer
ready, and he would not be nonplussed so again,
but would be able to tell in whose name he came.
(2.) They would ask this . question, for their own
information. It is to be feared that they were
grown very ignorant in Egypt, by reason of their
hard bondage, want of teachers, and loss of the
Sabbath, so that they needed to be told the first
principles of the oracles of God. Or, this ques
tion, What is his name? amounted to an inquiry into
the nature of the dispensation they were now to
expect; "How will God in it be known to us, and
what may we depend upon from him?"
2. He desires instructions what answer to give
them; " What shall I say to them? What name
shall I vouch to them for the proof of my authority?
I must have something great and extraordinary to
say to them; what must it be? If I must go, let
me have full instrcutions, that I may not run in
vain." Note, (1.) It highly concerns those who
speak to people in the name of God, to be well
prepared before-hand. (2.) Those who would
know what to say, must go to God, to the word of
his grace, and to the throne of his grace, for instruc
tions, Ezek. 2. 7.-3. 4, 10, 17. (3.) Whenever
we have any thing to do with God, it is desirable
to know, and our duty to consider, what is his
name. IV. God readily gives him full instructions in this
matter: two names God' would now be known by.
1. A name that denotes what he is in himself; (v.
14.) lam that lam: this explains his name Jeho-,
vah; and signifies, (1.) That he is self-existent; he
has his being of himself, and has no dependence
upon any other: the greatest and best man in the
world must say, By the grace of God, lam what I
am; but God says it absolutely, and it is more than
any creature, man or angel, 'can say, / am that 1
am. Being self-existent, he cannot but be self-
sufficient, and therefore all-sufficient, and the inex
haustible Fountain of being and bliss. (2. ) That
he is eternal and unchangeable, and always the
same, yesterday, to-day, and for ever; he will be
what he will be, and what he is: see Rev. 1. 8.
(3.) That we cannot by searching find him out;
this issuch.a name as checks all bold and curious
inquiries concerning God, and, in effect, says, Ask
not after my name, seeing it. is secret, Judg. 13. 1|8.

EXODUS, IV.

243

Prov. 30. 4 Do we ask what is God? Let it
suffice us to know, that he is what he is, what he
ever was, and ever will be. How tittle a portion is
heard of him! Job 26. 14. (4.) That he is faithful
and true to all his promises, unchangeable in his
word as well as in his nature, and not a man that he
should lie; let Israel know this, I AM hath sent me
unto you.
2. A name that denotes what he is to his people;
lest that name / AM should amuse and puzzle
them, he is further directed to make use of another
name of God, more familiar and intelligible; (v.
15.) The Lord God of your fathers hath sent me
unto you. Thus God had made himself known
to him, (v. 6.) and thus he must make him known
to them, (1.) That he might revive among them
the religion of their fathers, which it is to be fear
ed, was much decayed, and almost lost. This was
necessary, to prepare them for deliverance, Ps. 80.
19. (2.) That he might raise their expectations
of the speedy performance of the promises made
unto their fathers: Abraham, Isaac, and Jacob, are
particularly named, because with Abraham the
covenant was first made, and with Isaac and Jacob
pften expressly renewed, and these three were dis
tinguished from their brethren, and chosen to be
the trustees of the covenant, when their brethren
were rejected. God will have this to be his name
for ever, and it has been, is, and will be, his name,
by which his worshippers know him, and distin
guish him from all false gods: see 1 Kings 18. 36.
Note, God's covenant-relation to his people is what
he will be ever mindful of, what he glories in, and
what he will have us never forget, but gpvehim the
glory of: if he will have this to be his memorial
unto all generations, we have all the reason in the
world to make it so with us, for it is a precious me
morial 16. Go and gather the elders of Israel
together, and say unto them, The Lord
God of your fathers, the God of Abraham,
of Isaac, and of Jacob, appeared unto me,
saying, I have surely visited you, and seen
that which is done to you in Egypt: 17.
And I have said, I will bring you up out
of die affliction of Egypt unto the land of
the Canaanites, and the Hittites, and the
Amorites, and the Perizzites, and the
Hiyjtes, and the Jebusites, unto a land
flowing with milk and honey. 18. And
they shall hearken to thy voice : and thou
shalt come, thou and the elders of Israel,
unto the king of Egypt ; and you shall say
unto him, The Lord God of the Hebrews
hath met with us : and now let us go, we
beseech thee, three days' journey into the
wilderness, that we may sacrifice to the
Lord our God. 1 9. 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 1 will give this people
favour in the sight of the Egyptians : and
it shall come to pass, that, when ye go, ye
shall not go empty ; 22. But every woman
shall borrow of her neighbour, and of her

that sojourneth in her house, jewels of sil
ver, and jewels of gold, and raiment : and
ye shall put them upon your sons, and upon
your daughters; and ye shall spoil the
Egyptians. Moses is here more particularly instructed in his
work, and informed beforehand of his success.
1. He must deal with the elders of Israel, and
raise their expectations of a speedy remove to Ca
naan, v. 16, 17. He must repeat to them what
God had said tp him, as a faithful ambassador.
Note, That which ministers have received of the
Lord, they must deliver to his people, and keep
back nothing that is profitable. Lay an emphasis
on that, (v 17.) / have said, I will bring you up;
that is enough to satisfy them, J have said it: and
hath he spoken, and will he not make it good?
With us saying and doing are two things, but they
are not so with God, for he is in one mind, and who
can turn him? "I have said it, and all the world
cannot gainsay it;" his counsel shall stand.
His success with the elders of Israel would be
good; so he is told, (v. 18.) They shall hearken to
thy voice, and not thrust thee away, as they did forty
years ago: he who, by his grace, inclines the heart,
and opens the ear, could say beforehand, They
shall hearken to thy voice, having determined to
make them willing in this day of power.
2. He must deal with the king of Egypt, v. 18.
(1.) They must not begin with a demand, but with
a humble petition; that gentle and submissive
method must be first tried, even with one who, it
was certain, would not be wrought upon by it; We
beseech thee, let us go. (2.) They must only beg
leave of Pharaoh to go as far as Mount Sinai to
worship God, and say nothing to him of going quite
away to Canaan; that wouldhave been immediately
rejected, but this was a very modest and reasona
ble request, and his denying of it was utterly inex
cusable, and justified them in the total deserting of
his kingdom. If he would not give them leave to
go sacrifice at Sinai, justly did they go without
leave to settle in Canaan. Note, The calls and
commands which God sends to sinners, are so high
ly reasonable in themselves, and delivered to them
in such a gentle winning way, that the mouth of the
disobedient must needs be for ever stopped.
As to his success with Pharaoh, he is here told,
[1.] That petitions, and persuasions, and humble
remonstrances, would not prevail with him, -no, nor
a mighty hand stretched out in signs and wonders;
(v. 19.) lam sure he will not let you go. Note,
God sends his messengers to those whose hardness
and obstinacy he certainly knows and foresees, that
it may appear he would have them turn and live.

certainly be broken by the power
of God's hand, that will not bow to the power of
his word; we maybe sure that when God judg
es, he will overcome. [3.] That his people should
be more kind to them, and furnish them at their
departure with abundance of plate and jewels, to
their great enriching; (v. 21, 22.) I will give this
people favour in the sight ofthe Egyptians. Note,
First, God sometimes makes the enemies of his
people, not only to be at peace with them, but to
be kind to them. Secondly, God has many ways
of balancing accounts between the injured and the
injurious, of righting the oppressed, and compelling
those that have done wrong, to make restitution;
for he sits in the throne judging right
CHAP. IV.
This chapter, I. Continues and concludes God's discourse
with Moses at the bush concerning this great affair of

344

EXODUS, IV

bringing Israel out of Egypt. 1. Moses objects the
people's unbelief, (v. 1.) and God answers that objection
by giving him a power to work miracles, (1.) To turn
his rod into a serpent, and then into a rod again, v.
2. .5. (2.) To make his hand leprous, and then whole
again, v. 6. .8. (3. J To turn the water into blood, v. 9.
2. Moses objects his own slowness of speech, (v. 10.)
and begs to be excused; (v. 13.) but God answers this
objection, (1.) By promising him his presence, v. 11, 12.
(2.) By joining Aaron in commission with him, v.
14. .16. (3.) By putting an honour upon the very stall'
in his hand, v. 17. II. It begins Moses's execution of
his commission. 1. He obtains leave of his father-in-
law to return into Egypt, v. 18. 2. He receives further
instructions and encouragements from God, v. 19. .23.
3. He hastens his departure, and takes his family with
him, v. 20. 4. He meets with some difficulty in the way
about the circumcising of his son, v. 24. .26. 5. He
has the satisfaction of meeting his brother Aaron, v. 27,
28. 6. He produces his commission before the elders of
Israel, to their great joy, v. 29. .31. And thus the
wheels were set a-going toward that great deliverance.
1. A ND Moses answered and said, But,
jfJL behold, 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 became a ser
pent ; and Moses fled from before it. 4. And
the Lord said unto Moses, Put forth thine
hand, and take it by the tail. And he put
forth his hand, and caught it, and it became
a rod in his hand. 5. That they may be
lieve that the Lord God of their fathers,
the God of Abraham, the God of Isaac,
and the God of Jacob, hath appeared unto
thee. 6. And the Lord said furthermore
unto him, Put now thine hand into thy
bosom. And he put his hand into his bo
som ; and when he took it out, behold, his
hand 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, be
hold, it was turned again as his other flesh.
8. And it shall come to pass, if they will
not believe thee, neither hearken to the
voice of the first sign, that they will believe
the voice of the latter sign. 9. And it
shall come to pass, if they will not believe
also these two signs, neither hearken unto
thy voice, that thou 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. It was a very great honour that Moses was called
TO, when God commissioned him to bring Israel out
of Egypt; yet he is hardly persuaded to accept the
commission, and does it at last with great reluc
tance, which we should rather impute to a humble
diffidence of himself and his own sufficiency, than
to any unbelieving distrust of God and his word and
power. Note, Those whom God designs for pre
ferment, he clothes with humility: the most fit for
service are the least forward.
I. Moses objects, that, in all probability, the peo

ple would not hearken to his voice, (v. 1.) that is,
they would not take his bare word, unless he show
ed them some sign, which he had not been ye(
instructed to do. This objection cannot be justified,
because it contradicts what God had said, {ch. 3.
18.) They shall hearken to thy voice. If God says,
They will, does it become Moses to say, They witl
not? Surely, he means, " Perhaps, they will not at
first," or, "Some of them will not." If there should
be some gainsayers among them who would ques
tion his commission, how should he deal with them?
And what course should he take to convince them?
He remembered how they had once rejected him,
and feared it would be so again. Note, 1. Present
discouragements often arise from former disappoint
ments. 2. Wise and good men have sometimes a
worse opinion of people than they deserve; Moses
said, (v. 1.) They will not believe me; and yet he
was happily mistaken, for it is said, (v. 31.) The
people oelieved; but then the signs which God ap
pointed in answer to this objection, were first
wrought in their sight.
II. God empowers him to work miracles, directs
him to three particularly, two of which were now
immediately wrought for his own satisfaction.
Note, True miracles are the most convincing exter
nal proofs of a divine mission attested by them.
Therefore our Saviour often appealed to his works,
as John 5. 36. and Nicodemus owns himself convinc
ed by them, John 3, 2. And here Moses, having a
special commission ¦given him as a judge and law
giver to Israel, has mis seal affixed to his commis
sion, and comes supported by these credentials.
1. The rod in his hand is made the subject of a
miracle, a double miracle: it is but thrown out of his
hand and it becomes a serpent, he resumes it and it
becomes a rod again, v. 2 . . 4. Now, (1. ) Here was
a divine power manifested in the change itself, that
'a dry stick should be turned' into a living serpent, a
lively one, so formidable a one, that Moses himself,
on whom, it should seem, it turned in some threat
ening manner, fled from before it, though we may
suppose, in that desert, serpents were no strange
things to him; but what was produced miraculously,
was always the best and strongest of the kind, as the
water-turned to wine: and then, that this living ser
pent should be turned into a dry stick again, this
was the 'Lord's doing. (2.) Here was an honour put
upon Moses, that this change was wrought, upon
his throwing it down and taking it up, without any
spell, or charm, or incantation: his being empower
ed thus to act under God, out of the common course
of nature and providence, was a demonstration of his
authority, under God, to settle a new dispensation
of the kingdom of grace. We cannot imagine that
the God of truth would delegate such a power as
this to an impostor. (-3; ) There was a significancy
in the miracle itself; Pharaoh had turned the rod of
Israel into a serpent, representing them as danger
ous, (ch. 1. 10.) causing their belly to cleave to the
dust, and seeking their ruin; but now they should
be turned into a rod again: or thus, Pharaoh had
turned the rod of government into the serpent of op
pression, from which Moses had himself fled into
Midian; but by the agency of Moses the scene was
altered again. (4.) There was a direct tendency in
it to convince the children of Israel that Moses was
indeed sent of God to do what he did, v. 5. Mira
cles were for signs to them that believed not, 1 Cor.
14. 22.
2. His hand itself is next made the subject of a
miracle; he puts it once into his bosom, and takes it
out leprous; he puts it again into the same place,
and takes it out well, v. 6, 7. This signified, (1.)
That Moses, by the power of God, should bring
sore diseases upon Egypt, and that, at his prayer,
they should be removed. (2.) That whereas the

EXODUS, IV.

245

Israelites in Egypt were become'leprous, polluted
by sin, and almost consumed by oppression, (a leper
is as one dead, Numb. 12. 12.) by being taken into
the bosom of Moses, they should be cleansed and
cured, and all their grievances redressed. (3.)
That Moses was not to work miracles by his own
power, nor for his own praise, but by the power of
God, and for his -glory; the leprous hand of Moses
does for ever exclude boasting. Now it was suppos
ed that if the former sign did riot convince, this lat
ter would. Note, God is willing more abundantly
to show the truth of his word, and is not sparing in
his proofs; the multitude and variety of the mira
cles corroborate the evidence.
3. He is directed, when he should come to Egypt,
to turn some of the water of the river into blood, v.
9. This was done, at first, as a sign, but not gaining
due credit with Pharaoh, the whole river was after
ward turned into blood, and then it became a
plague. He is ordered to work this miracle, in
case they would not be convinced by the other two.
Note, Unbelief shall be left inexcusable, and con
victed of a wilful obstinacy. As to the people of Is
rael, God had said, (ch. 3. 18.) They shallhearken;
yet he appoints these miracles to-be wrought for
their conviction, for he that has ordained the end,
has ordained the means.
10. And Moses said unto the Lord, O
my Lord, I am not eloquent, neither hereto
fore, nor since thou hast spoken unto thy
servant: but I am slow of speech, and of a
slow tongue. 1 1. And the Lord said unto
him, Who bath made man's mouth ? Or
who maketh the dumb, or deaf, or the see
ing, or the blind ? Have not I the Lord ?
1 2. Now therefore go, and I will be with thy
mouth, and teach thee what thou shalt say.
13. And he said, O my Lord, send, I pray
thee, by the hand cf him whom thou wilt
send. 14. And the anger of the Lord was
kindled against Moses ; and he said, Is not
Aaron the Levite thy brother? I know that
he can speak well. And also, behold, he
cometh forth to meet thee ; and when he
seeth thee, he will be glad in his heart. 1 5.
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. 17. And thou shalt take this rod
in thine hand, wherewith thou shalt do
signs. Moses still continues backward to the service God
had designed him for, even to a fault; for now we
can ho longer impute it to his humility and modesty,
but must own that there was too much of coward
ice, slothfulness, and unbelief, in it. Qbserve here,
I. How Moses endeavours to excuse himself
from the wdrk.
1. He pleads that he was no good spokesman; (x>.
10.) O my lord! lam not eloquent; he was a great
philosopher, statesman, and divine, and yet no ora
tor; a man of a clear head, great thought, and solid
judgment, but had not a voluble tongue, or ready
utterance, and therefore he -thought himself unfit-to

speak before .great men about great affairs, and in
danger of being run down by the Egyptians. Ob
serve, (1.) We must not judge of men by the readi
ness and fluency of their discourse; Moses was
mighty in word, (Acts 7. 22.) and yet not eloquent:
what he said, was strong and nervous, and to the
puipose, and distilled as the dew, (Deut 32. 2.)
though he did not deliver himself with that readi
ness, ease, and elegance, that some do, who have not
the tenth part of his sense; St Paul's speech was
contemptible, 2 Cor. 10. 10. A great deal of wis
dom and true worth is concealed by a slow tongue.
(2. ) God is pleased sometimes to make choice of
those as his messengers, who have least of the ad
vantages of art or nature, that his grace in them
may appear the more glorious; Christ's disciples
were no orators, till the spirit made them such.
2. When the plea was over-ruled, and all his ex
cuses were answered, he begged that God would
send some one else on this errand, and leave him to
keep sheep in Midian; (v. 13. ) " Send by any hand
but mine; thou canst .certainly find one much more
fit." Note, An unwilling mind will take up with a
sorry excuse rather than none, and is willing to de
volve those, services upon others, that have any
thing of difficufty or danger in them.
II. How God condescends to answer all his ex
cuses: though the anger of the Lord was kindled
against him, (v. 14.) yet he continued to reason with
him, till he had overcome him. Note, 1, Even
self-diffidenGe, when it grows into an extreme,
when it either hinders us from duty, or clogs us in
duty, or discourages our dependence upon the grace
of God, is very displeasing to him. God justly re
sents our backwardness to serve him, and has rea
son to take it ill; for he is such a benefactor as is be
forehand with us, and such a Rewarder as will not
be behindhand with us. 2. God is justly displeased
with those whom yet he dpes jiot reject: he vouch
safes to reason the case even with his froward
children, and overcomes them, as he did Moses
here, with grace and kindness.
(1.) To balance the weakness of Moses, he here
reminds him of his own power, v. 11. [1.] His
power in that, concerning which Moses made the
objection, Who has made man's mouth? Have not I
the Lord? Moses knew that God made man, but
he must be reminded now, that God made man's
mouth. An eye to God as Creator would help us over
a great many of the difficulties which lie in the way
"of our duty, Ps. 1 24. 8. God, as the Author of na
ture, has given us the power and faculty of speak
ing; and from him as the fountain of gifts and gra
ces, comes the faculty of speaking well, the mouth
and wisdom, (Luke 21. 15. ) the tongue ofthe learn
ed: (Isa. 50. 4.) he pours grace into the lips, Ps. 45.
2. [2; THis power in general over the other facul-
ties, Who but God makes the dumb and the deaf,
the seeing and the blind? First, The perfections of
our faculties are his work, he makes the seeing: he
formed the eye, (Ps. 94. 9.) he opens the underr
standing, the eye of the mind, Luke 24. 45. Se-
cortdly, Their imperfections are from him too; he
makes the dumb, and deaf, and blind. Is there
any evil of this kind, and the Lord has not done it?
No doubt, he has, and always , in wisdom and
righteousness, and for his own glory, John 9. 3.
Pharaoh and the Egyptians were made deaf and
blind spiritually, as Isa. 6. '9, 10. But God knew
how to manage them, and get himself honour upon
them. (2.) To encourage him in this great undertaking,
he repeats the promise of his presence, not only in
general, I will be with thee, (ch. 3. 12.) but in par
ticular, " I will be with thy mouth; so that the im
perfection, in thy speech shall be no prejudice to thy
message. " It does not appear that God did imme-

246

EXODUS, IV..

diately remove the infirmity, whatever it was; but
he did that which was equivalent, he taught him
what to say, and then let the matter recommend
itself; if others spake more gracefully, none spake
more powerfully. Note, Those whom God em
ploys to seek for him, ought to depend upon him
for instructions, and it shall be given them what they
shall speak, Matt 10. 19.
(3.) He joins Aaron in commission with him; he
promises that Aaron should meet him opportunely,
and that he would be glad to see him, they having
not seen one another, (it is likely,) for many years,
v. 14. He directs him to make use of Aaron as his
spokesman, v. 16. God might have laid Moses
wholly aside, for his backwardness to be employed;
but he considered his frame, and ordered him an as
sistant "Observe, [1.] That two are better than one,
Eccl. 4. 9. God will have his two witnesses, (Rev.
11. 3.) that out of their mouths every word may be
established. [2. ] Aaron was the brother of Moses,
divine wisdom so ordering it, that their natural af
fection one to another might strengthen their union
in the joint execution of their commission. Christ
sent his disciples two and two, and some of the
couples were brothers. [3. J Aaron was the elder
brother, and yet he was willing to be employed un
der Moses in this affair, because God would have it
so. [4.] Aaron could speak well, and yet was far
inferior to Moses in wisdom. God dispenses his
gifts variously to the children of men, that we may
see our need one of another, and each may contri
bute something to the good of the body, 1 Cor. 12.
21. The tongue of Aaron, with the head and heart
of Moses, would make one completely fit for this
embassy. [5.] God promises, / will be with thy
mouth, ana with his mouth. Even Aaron that
couid speak well, yet could not speak to purpose,
unless God was with his mouth; without the constant
aids of divine grace, the best gifts will fail.
(4.) He bids him take the rod. with him in his
hand, (v. 17.) to intimate that he must bring about
his undertaking, rather by acting than by speaking;
the signs he should work with this, rod, might
abundantly supply the want of eloquence; one mira
cle would do him better service than all the rhetoric
in the world. Take this rod; the rod he carried as
a shepherd, that he might not be ashamed of that
mean condition out of which God called him. This
rod must be his staff of authority, and must be to him
instead both of sword and sceptre.
18. And Moses went, and returned to
Jethro his father-in-law, and said unto him,
Let me go, 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. 1 9. 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 Egypt.
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
feople go. 22. And thou shalt say unto
'haraoh, Thus saith the Lord, Israel is
my son, even my first-born : 23. And I say
unto thee, Let my son go, that he may serve

me : and if thou refuse to let him go, behold T
1 will slay thy son, even thy first-born.
Here,I. Moses obtains leave of his father-in-faw to re
turn into'Egypt, v. 18. His father-in-lawhad been
kind to him when he was a stranger, and therefore
he would not be so uncivil as to leave his family,
nor so unjust as to leave his service, without giving
him notice. Note, The honour of being admitted
into communion with God, and of being employed
for him, does not discharge us from the duties of our
relations and catlings in this world. Moses said
nothing to his father-in-law (for ought that ap
pears) ofthe glorious manifestation of God to him;
such favours we are to be thankful for to God, but
not to boast of before men.
II. He receives from God further encourage
ments and directions in his work. After God had
appeared to him hi the bush to settle a correspon
dence, it should seem, he often spake to him, as
there was occasion, with less overwhelming so
lemnity: and,
1. He assures'Moses that the coasts were clear:
whatever new enemies he might make by his un
dertaking, his old enemies were all dead, all that
sought his life, v. 19. Perhaps some secret fear
of falling into their hands, was at the bottom of
Moses's backwardness to go to 'Egypt, though he
was not willing to own it, but pleaded un worthiness,
insufficiency, want of elocution, &c. Note, God
knows all the temptations his people lie under, and
how to arm them against their secret fears, Ps.
142. 3. .
2. He orders him to do the miracles, not only be
fore the elders of Israel, but before Pharaoh, t>. 21.
There were some alive perhaps in the court of
Pharaoh, who remembered Moses when he was
the son of Pharaoh's daughter, and had many a time
called him a fool for deserting the honours of that
relation; but he is now sent back to court, clad with
greater powers than Pharaoh's daughter could have
advanced him to, so that it might appear he was no
loser by his choice: this wonder-working rod did
more adorn the hand of Moses, than the sceptre of
Egypt could have done. Note, Those that look
with contempt upon worldly honours, shall be re
compensed with the honour that cometh from God,
which is the true honour.
3. That Pharaoh's obstinacy might be no surprise
or discouragement to him, God tells him before,
that he would harden his heart. Pharaoh had
hardened his own heart against the groans and cries
of the oppressed Israelites, and shut up the bowels
of his compassion from them; and now God, in a
way of righteous judgment, hardens his heart
against the conviction of the miracles, and the
terror of the plagues. Note, Ministers must ex
pect with many to labour in vain: we must not
think it strange, if we meet with those who will not
be wrought upon by the strongest arguments and
fairest reasonings; our judgment is with the Lord.
4. Words are put into his mouth with which to
address Pharaoh, v. 22, 23. God had promised
him, (v. 12.) I will teach thee what thou shalt say;
and here he does teach him. (1.) He must deliver
his message in the name of the great Jehovah, Thus
saith the Lord; this is the first time that preface is
used by any man, which afterward is used so fre
quently by all the prophets: whether Pharaoh will
hear, or whether he will forbear, Moses must tell
him, Thus saith the Lord. (2J He must let Pha
raoh know Israel's relation to God, and God's con
cern for Israel. Is Israel a servant, is he a home-
born slave? (Jer. 2. 14.) No, Israel is my son,
my first-born; precious in my sight, honourable,
and dear to me, not to be thus insulted and abused.

EXODUS, IV.

247

(3.) He must demand a. discharge for them. " Let
my son go; not only my servant whom thou hast no
right to detain, but my son whose liberty and ho
nour I am very jealous for. It is my son, my son
that serves me, and therefore must be spared, must
be pleaded for," Mai. 3. 17. (4.) He must threat
en Pharaoh with the death of the first-born of
Egypt, in case of a refusal, I will slay thy son, even
thy first born. As men deal with God's people, let
them expect so to be themselves dealt with; with
. the froward he will wrestle.
III. Moses addresses himself to this expedition;
when God had assured him, (v. 19. ) that the men
were dead who sought his me, immediately it fol
lows, (v. 20.) he took his wife and his sons, and set out
for Egypt Note, Though corruption may object
much against the services God calls us to, yet grace
will get the upper hand, and will be obedient to
the heavenly vision.
24. And it came to pass, by 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 foreskin 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 hus
band thou art, because of the circumcision.
27. And the Lord said to Aaron, 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
commanded him. 29. And Moses and
Aaron went, and gathered together all the
elders ofthe 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.
Moses is here going to Egypt, and we are told,
I. How God met him in anger, v. 24. . 26._ This-
is a very difficult passage of story; much has been
written and excellently well to make it intelligible;
we will try to make it improving. Here is,
1. The sin of Moses, which was, neglecting to
circumcise his son, which perhaps was the. effect
of his being unequally yoked with a Midianite,
who was too indulgent of her child, while Moses
was too indulgent of her. Note, (1.) We have
need to watch carefully over our own hearts, lest
fondness for any relation prevail above our love to
God, and take us off from our duty to him. It is
charged upon Eli, that he honoured his sons more
than God; (1 Sam. 2. 29.) and see Matt. 10. 37".
(2. ) Even good men are apt to cool in their zeal for
God and duty, when they have long been deprived
of the society of the faithful; solitude has its advan
tages, but they seldom balance the loss of christian
communion. 2. God's displeasure against him: he met him,
and probably, by a sword in an angel's hand, sought
to kill him. This was a great change; very lately,
God was conversing with him, and lodging a trust
in him, as a friend; and 'now he is coming forth
against him as an enemy. Note, (1. ) Omissions are

sins, and must come into judgment, and particularly
the contempt and neglect of the seals of the cove
nant; for it is a sign that we undervalue the promi
ses of the covenant, and are displeased with the con
ditions of it He that has made a bargain, and is
not willing to seal and ratify it, one may justly sus
pect neither likes it, nor designs to stand to it. (2. )
God takes notice of, and is much displeased with,
the sins of his own people; if they neglect-their
duty, let them expect to hear of it by their con
sciences, and perhaps to feel from it by cross provi
dences; for this cause, many are sick and weak, as
some think Moses was here.
3. The speedy performance of the duty, for the
neglect of which God had now a controversy with
him. His son must be circumcised; he is disabled
to do it; therefore, in this case of- necessity, Zippo
rah does it, whether with passionate words, express
ing her dislike q£ the ordinance itself, or, at least,
the administration of it to so young a child, and in a
journey (as to me it seems;) or, with proper words,
solemnly expressing the espousal of the child to
God by the covenant of circumcision, as some read
it; or her thankfulness to God for sparing her hus
band, giving him a new life, and thereby giving her,
as it were, a new marriage to him, upon her circum
cising her son, as others read it; I cannot determine:
but we learn, (1.) That when God discovers to us
what is amiss in our lives, we must give all dili
gence to amend it speedily, and particularly return
to the duties we have neglected. (2.) The putting
away of our sins is indispensably neceissary to the
removal of God's judgments: this is the voice of
every rod, it calls us to return to him that smites us.
4. The release of Moses thereupon; so he let him
go; the distemper went off, "the destroying angel
withdrew, and all was well: only Zipporah cannot
forget the fright she was in, but will unreasonably
call Moses a bloody husband, because he obliged
her to circumcise the child; and, upon this occa
sion; (it is probable,) he sent them back to his fa
ther-in-law, that they might not create him any
further uneasiness. Note, (1 . ) When we return to
God in a way of duty, he will return to us in a way
of mercy; take away the cause, and the effect will
cease. (2.) We must resolve to bear it patiently,
if our zeal for God and his institutions be misinter
preted and discouraged by some that shpuld under
stand themselves, and us, and their duty better, as
David's zeal was misinterpreted by Michal; but if
this be to be vile, if this be to be bloody, we must
be yet more so. (3. ) When we have any special
service to do for God, we should remove that as far
from us as we can, which is likely to be our hinder-
ance; Let the dead bury their dead, but follow
¦thou me.
II. How Aaron met him in love, v. 27, 28. 1.
God sent Aaron to meet him, and directed him
where to find him, in the wilderness, that lay to
ward Midian. Note, The providence of God is to
be acknowledged in the comfortable meeting of re
lations and friends. 2. Aaron made so much haste,
in obedience to his God, and in love to his brother,
that he met him in the mount of God, the place
where God had met with him. 3. They embraced
one another with -mutual endearments; the more
they saw of God's immediate direction in bringing
them together, the more pleasant their interview
was: they kissed, not only in token of brotherly af
fection, and in remembrance of ancient acquain
tance, but as a pledge of their hearty concurrence
in the work they were jointly called to. 4. Moses
informed his brother of the commission he had re
ceived, with all the instructions and credentials af
fixed to it, v. 28, Note, What we know of God,
we should communicate for the benefit of others;
and those that are fellow-servants to God in the

248

EXODUS, V,

same work, should use a mutual freedom, and en
deavour rightly and fully to understand one another.
III. How the elders of Israel met him in faith and
obedience: when Moses and Aaron first opened
their commission in Egypt, said what they were or
dered to say, and, to confirm that, did what they
were ordered to do, they met with a better recep
tion than they promised themselves, v. 29 . . 31. 1.
The Israelites gave credit to them; the people be
lieved, as God had foretold, (ch. 3. 18.) knowing
that no man could do those works that they did,
unless God were with him. They gave glory to
God, they bowed their heads and worshipped;
therein expressing not only their humble thankful
ness to God, who had raised them up and sent them
a deliverer, but also their cheerful readiness to ob
serve orders, and pursue the methods of their de
liverance.
CHAP. V.
Moses and Aaron are here dealing with Pharaoh, to get
leave of him to go worship in the wilderness, f . They
demand leave in the name of God, (v. 1.) and he an
swers their demand with a defiance of God, v. 2. II.
They beg leave in the name of Israel, (v. 3.) and he an
swers their request with further orders to oppress Israel,
v. 4 . . 9. These cruel orders were, 1. Executed by the
taskmasters, v. 10 . . 14. 2. Complained of to Pharaoh,
but in vain, v. 15 . . 19. 3. Complained of by the people
to Moses, (v. 20, 21.) and by him to God, v. 22, 23.
1. A ND afterward Moses and Aaron
J\. went in, and told Pharaoh, Thus
saith the Lord God of Israel, Let my peo
ple go, that they may hold a feast unto me
in the wilderness. 2. And Pharaoh said,
Who is the Lord, that I should obey his
voice to let Israel go? I know not the
Lord, neither will I let Israel go.
Moses and Aaron, having delivered their mes
sage to the elders of Israel, with whom they found
good acceptance, are now to deal with Pharaoh, to
whom thpy come in peril of their lives; Moses par
ticularly, who perhaps was outlawed for killing the
Egyptian forty years before, so that if any of the
old courtiers should happen to remember that
against him now, it might have cost him his head;
however, the message itself was displeasing, and
touched Pharaoh, both in his honour and in his
profit, two tender points; yet these faithful ambas
sadors boldly deliver their errand, whether he Will
hear, or whether he will forbear.
1. Their demand is piously bold; (v. 1.) Thus
saith the Lord God of Israel, Let my peopk go.
Moses, in treating with the elders of Israel, is di
rected to call God the God of their fathers; but, in
treating with Pharaoh, they call him the God of
Israel, and it is the first time we find him called so
in scripture: he is called the God of Israel, the
person, (Gen. 33. 20.) but here it is Israel, the
people. They are just beginning to be formed into
a people, when God is called their God. Moses, it
is likely, was directed to call him so, at least, it
might be inferred from ch. 4. 22, Israel is my son.
In this great name they deliver their message, Let
my people go. (1.) They were God's people, and
therefore Pharaoh ought not to detain them in bon
dage. Note, God will own his people, though ever
so poor and despicable, and will find a time to plead
their cause. "The Israelites are slaves in Egypt,
but they are my people," says God, " and I will not
suffer them to be always trampled upon. " See Isa.
52. 4, 5. (2.) He expected services and sacrifices
from them, and therefore they must have leave to
go where they could freely exercise their religion,
Without giving offence to, or receiving offence from,

the Egyptians. Note, God delivers his peopte out
of the hand of their enemies, that they may servo
him cheerfully; that they may hold a feast to him;
which they may do, while they have his favour and
presence, even in a wilderness, a dry and barren
land. 2. Pharaoh's answer is impiously bold; (v. 2.)
Who is the Lord, that I should obey his voice ? Be
ing summoned to surrender, he thus hangs out the
flag of defiance, hectors Moses and the God that
sends him, and peremptorily refuses to let Israel go;
he will not treat about it, nor so much as, bear the
mention of it
Observe, (1.) How scornfully he speaks of the
God of Israel; " Who is Jehovah ? I neither know
him, nor care for him; neither value him, nor fear
him:" it is a hard name that he never heard before,
but he resolves it shall be no bugbear to him. Is
rael was now a despised oppressed people, looked
on as the tail of the nation, and by the character
thev bore, Pharaoh makes his estimate of their
God, and concludes that he made no better a figure
among the gods, than his people did among the na
tions. Note, [1.] Hardened persecutors are more
malicious against God himself, than they are against
his people. See Isa. 37. 23. [2.] Ignorance and
contempt pf God are at the bottom of all the wick
edness that is in the world. Men know not the
Lord, or have very low and mean thoughts of him,
and therefore they obey not his voice, nor will let
any thing go for him.
(2. ) How proudly he speaks of himself; "• That I
should obey his voice; I, the king of Egypt, a great
people, obey the God of Israel, a poor enslaved
people? Shall I, that rule the Israel of God, obey
the God of Israel? No, it is below me, I scorn to
answer his summons." Note, They are the chil
dren of pride, that are the children of disobedience,
Job 41. 34. Eph. 5. 6. Proud men think them
selves too good to stoop even to God himself, and
would not be under control, Jer. 43. 2. Here is the
core of the controversy, God must rule, but man
will not be ruled: " I will have my will done;" says
God; " But I will do my own will," says the sinner.
(3.) How resolutely he denies the demand, Nei-
ther will I let Israel go. Note, Of all sinners none
are so obstinate, nor so hardly persuaded to leave
their sin, as persecutors are.
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 un
to them, Wherefore do ye, Moses and
Aaron, let the people from their works? Get
you unto your burdens. 5. And Pharaoh
said, Behold, the people of the land now are
many, and you 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 the tale of the
bricks, which they did make heretofore, you
shall lay upon them; you shall not diminish
ought thereof: for they be idle ; therefore
they cry, saying, Let us go and sacrifice to
our God. 9. Let there more work be laid

EXODUS, V.

249

upon the men, that they may labour there
in ; and let them not regard vain words,
Finding that Pharaoh had no veneration at all
for God, Moses and Aaron next try whether he
had any compassion for Israel, and become humble
suitors to him for leave to go and sacrifice, but in
vain. 1. Their request is very humble and modest, v.
3. They make no complaint of the rigour they
were ruled with; tl\ey plead that the journey they
designed, was pot a project formed among them
selves, but that their God had met with them, and
called them to it; they beg with all submission, We
pray thee: the poor useth entreaties; though God
may summon princes that oppress, it becomes us
to beseech and make supplication to them. What
they ask is very reasonable, only for a short vaca
tion, while they went three days' journey into the
desert^ and that on a good errand, and unexcep
tionable; " We will sacrifice unto the Lord our
God, as other people do to their's;" and (lastly)
they give a very good reason, "Lest if we quite
cast off his worship, he fall upon us with one judg
ment or other, and then Pharaoh will lose his vas
sals." 2. Pharaoh's denial of their request is very bar
barous and unreasonable, v. 4- «9. (1.) His sug
gestions were very unreasonable; [1.] That the
people were idle, and that therefore they talked of
going to sacrifice. The cities they built for Phara
oh, and the other fruit of their labours, were wit
nesses for them, that they were not idle; yet he
thus basely misrepresents them, that he might have
a pretence to increase their burthens. [2.] That
Moses and Aaron made them idle with vain words,
v. 9. God's words are here called vain words; and
those that called them to the best and most needful
business, are accused of making them idle. Note,
The malice of Satan has often represented the ser
vice and worship of God as fit employment for those
only that have nothing else to do, and the business
only of the idle, whereas indeed it is the indispen
sable duty of those that are most busy in the world.
(2.) His resolutions hereupon were most barbarous:
II. ] Moses and Aaron themselves must get to their
burthens, (v. 4.) they are Israelites, and, however
God had distinguished them from the rest, Phara
oh makes no difference, they must share in the
common slavery of their nation. Persecutors have
always taken a particular pleasure in putting con
tempt and hardship upon the ministers of the
churches. [2.] The usual tale of bricks must be
exacted, without the usual allowance of straw to
mix with the clay, or to burn them with; that thus
more work might belaid upon the men, which if
they performed, they would be broken with la
bour; and if not, they would be exposed to punish
ment 10. And the task-masters of the people
went out, and their officers, and they spake
to the people, saying, Thus saith Pharaoh,
I will not give you straw. 11. Go ye, get
you straw where you can find it : yet not
ought of your work shall be diminished.
12. So the people were scattered abroad
throughout all the land of Egypt, to gather
stubble instead of straw. 1 3. And the task
masters hasted them, saying, Fulfil your
works, your daily tasks, as when there was
straw. 14. And the officers of the children
of Israel, which Pharadh's task-masters had
set over them, were beaten, and demanded,
Vol. i.— 2 1

Wherefore have ye not fulfilled your task
in making brick, both yesterday and to-day,
as heretofore?
Pharaoh's orders are here put in execution; straw
is denied, and yet the work not diminished. 1.
The Egyptian taskmasters were very severe. Pha
raoh having decreed unrighteous decrees, the task
masters were ready to write the grievousness that
he had prescribed, Isa. 10. 1. Cruel princes will
never want cruel instruments to be employed under
them, who will justify them in that which is most
unreasonable. These taskmasters insisted upon the
daily tasks, as wnen there was straw, v. 13. See
what need we have to pray that we may be deliver
ed from unreasonable ana wicked men, 2 Thess. 3.
2. The enmity of the serpent's seed against the
seed of the woman, is such as breaks through all
the laws of reason, honour, humanity and common
justice. 2. The people .hereby were dispersed
throughout all the land of Egypt, to gather stub
ble, v. 12. By this means Pharaoh's unjust and
barbarous usage of them came to be known to all
the kingdom, and perhaps caused them to be pitied
by all their neighbours, and made Pharaoh's gov
ernment less acceptable even to his own subjects:
good-will is never got by persecution. 3. The Is
raelite-officers were used with particular harshness,
v. 14. They that were the fathers of the houses
of Israel paid dear for their honour; for from them
immediately the service was exacted, and they
were beaten when it was not performed. See
here, (1.) What a miserable thing slavery is, and
what reason we have to be thankful to God that we
are a free people, and not oppressed. Liberty and
property are valuable jewels in the eyes of those
whose services and possessions he at the mercy of
an arbitrary power. (2.) What disappointments
we often meet with, after the raising of our expect
ations. The Israelites were now lately encouraged
to hope for enlargement; but, behold, greater dis
tresses. This teaches us always to rejoice with
trembling. (3.) What strange steps God some
times takes in delivering his people; he often brings
them to the utmost straits, then when he is just
ready to appear for them. The lowest ebbs go be
fore the highest tides; and very cloudy mornings
commonly introduce the fairest days, Deut. 32. 36.
God's time to help is when things are at the worst;
and Providence verifies the paradox, The worse,
the better.
15. Then the officers of the children of
Israel came and cried unto Pharaoh, saying,
Wherefore dealest thou thus with thy ser
vants? 16. There is no straw given unto
thy servants, and they say to us, Make
brick : and, behold, thy servants are beaten ;
but the fault is in thine own people. 17.
But he said, Ye are idle, ye are idle ; there
fore 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 were in evil case, after it was said,
Ye shall not minish ought from your bricks
of your daily task. 20. And they met Moses
and Aaron, who stood in the way, as they
came forth from Pharaoh ; 21. And they
said unto them, The Lord look upon you,
and judge; because you have made our sa

250

EXODUS, V.

vour to be abhorred in the eyes of Pharaoh,
and in the eyes of his servants, to put a
sword in their hands to slay us. 22. And
Moses returned unto the Lord, and said,
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 ; neither hast thou delivered thy
people at all.
It was a great strait that the head workmen were
in, when they must either abuse those that were
under them, or be abused by those that were over
them; yet, it should seem, rather than they would
tyrannize, they would be tyrannized over; and they
were so. In this evil case, (v. 19.) observe,
1. How justly they complained to Pharaoh; they
came and cried unto Pharaoh, v. 15. Whither
should they go with a remonstrance of their griev
ances, but to the supreme power, which is ordain
ed for the protection of the injured? As bad as
Pharaoh was, his oppressed subjects had liberty to
complain to him; there was no law against petition
ing: it was a very modest, but moving, representa
tion that they made of their condition; (v. 16.)
Thy servants are beaten, (severely enough, no
doubt, when things were in such a ferment,) and
yet, the fault is in thine own people, the task-mas
ters, who deny us what is necessary for carrying
on our work. Note, It is common for those to be
most rigorous in blaming others, who are most
blame-worthy themselves.
But what did they get by this complaint? It did
but make bad worse: 1. Pharaoh taunted them; (v.
17.) when they were almost killed with working,
he told them they were idle: they underwent the
fatigue of industry, and yet lay under the imputa
tion of slothfulness, while nothing appeared to
ground the charge upon but this, that they said,
Let us go and do sacrifice. Note, It is common for
the best actions to be mentioned under the worst
names; holy diligence in the best business, is cen
sured by many as a culpable carelessness in the bu
siness of the world. It is well for us, that men are
not to be our judges, but a God who knows what
the principles are on which we act. Those that
are diligent in doing sacrifice to the Lord, will,
with God, escape the doom of the slothful servant,
though with men, they do not. 2. He bound on
their burthens; Go now and work, v. 18. Note,
Wickedness proceedeth from the wicked: what
can be expected from unrighteous men, but more
unrighteousness? II. How unjustly they complained of Moses and
Aaron; (v. 21.) The Lord look upon you, and
judge. This was not fair; Moses and Aaron had
given sufficient evidence of their hearty good
will to the liberties of Israel: and yet, because
things succeed not immediately so as they hoped,
they are reproached as accessories to their slavery.
They should have humbled themselves before God,
and taken to themselves the shame of their sin,
which turned away good things from them; but,
instead of that, they fly in the face of their best
friends, and quarrel with the instruments of their
deliverance, because of some little difficulties and
obstructions they met with in effecting it. Note,
Those that are called out to public service for God
and their generation, must expect to be tried, not
only by the malicious threats of proud enemies,
but by the unjust and unkind censures of unthink
ing friends, who judge only by outward appearance,
and look but a little way before them.

Now what did Moses do in this strait? It grieved
him to the heart, that the event did not answer, but
rather contradict, his expectation; and their up-
braidings were very cutting, and like a sword in
his bones; but,
1. He returned to the Lord, (v. 22. ) to acquaint
him with it, and to represent the case to him: he
knew that what he had said and done, was by di
vine direction; and therefore, what blame is laid
upon him for it, he considers as reflecting upon
God, and, like Hezekiah, spreads it before him as
interested in the cause, and appeals to him. Com
pare this with Jer. 20. 7- -9. Note, When we find
ourselves, at any time, perplexed and embarrassed
in the way of our duty, we ought to have recourse
to God, and lay open our case before him by faith
ful and fervent prayer. If we retreat, let us re
treat to him, and no further.
He expostulated with him, v. 22, 23. He knew
not how to reconcile the providence with the pro
mise and the commission which he had received.
"Is this God's coming down to deliver Israel?
Must I, who hoped to be a blessing to them, be
come a scourge to them? By this attempt to get
them out of the pit, they are but sunk the deeper
into it." Now he asks, (1.) Wherefore hast thou so
evil entreated this people? Note, [1.] Even then
when God is coming toward his people in ways of
mercy, yet sometimes he takes such methods as
that they may think themselves but ill-treated. The
instruments of deliverance, when they aim to help,
are found to hinder, and that becomes a trap, which,
it was hoped would have been for their welfare;
God suffering it to be so, that we may learn to cease
from man, and may come off from a dependence
upon second causes. [2. ] When the people of God
think themselves ill-treated, they should go to God
by prayer, and plead with him, and that is the way
to have better treatment in God's good time. Mo
ses asks further, (2.) Why is it thou hast sent me?
Thus, [1.] He complains of his ill-success; "Pha
raoh has done evil to this people, and not one step
seems to be taken toward their deliverance." Note,
It cannot but sit very heavy upon the spirits of
those whom God employs for him, to see that their
labour does no good, and much more, to see that it
does hurt, eventually, though not designedly. It
is uncomfortable to a good minister, to perceive
that his endeavours for men's conviction and con
version, do but exasperate their corruptions, con
firm their prejudices, harden their hearts, and seal
them up under unbelief. This makes them go in
the bitterness of their souls, as the prophet Ezek.
3. 14. Or, [2. ] He inquires what was further to be
done; Why hast thou sent me? that is, "What
other method shall I take in pursuance of my com
mission?" Note, Disappointments in our work must
not drive us from our God, but still we must con
sider why we are sent.
CHAP. VI.
Much ado there was to bring Moses to his work, and when
the ice was broken, some difficulty having occurred in
carrying it on, there was no less ado to put him forward
in it. Witness this chapter, in which, I. God satisfies
Moses himself in an answer to his complaints in the
close of the foregoing chapter, v. 1. II. He gives him
fuller instructions than had yet been given him, what to
say to the children of Israel, for their satisfaction, v. 2..
8. but to little purpose, v. 9. III. He sends him again
to Pharaoh, v. 10, 11. But Moses objects against that,
(v. 12.) upon which a very strict charge is given to him
and his brother, to execute their commission with vigour,
v. 13. IV. Here is an abstract of the genealogy of the
tribes of Reuben and Simeon, to introduce that of Levi,
that the pedigree of Moses and Aaron might be cleared;
(y. 14, 25.) and then the chapter concludes with a repe
tition of so much of the preceding story, as was ne
cessary to make way for the following chapter.

EXODUS, VI.

251

1. rpHEN the Lord said unto Moses,
JL Now shalt thou see what I will do to
Pharaoh : for with a strong hand shall he
let them go, and with a strong hand shall
he drive them outof his land. 2. And God
spake unto Moses, and said unto him, I am
the Lord : 3. And I appeared unto Abra
ham, unto Isaac, and unto Jacob, by the
name of God Almighty ; but by my name
JEHOVAH was I not known to them.
4. And I have also established my cove
nant with them, to give them the land of
Canaan, the land of their pilgrimage, where
in they were strangers. 5. And I have
also heard the groaning of the children of
Israel, whom the Egyptians keep in bon
dage; and 1 have remembered my cove
nant. 6. Wherefore say unto the children of
Israel, 1 am the Lord, and 1 will bring you
out from under the burdens of the Egyp
tians, and 1 will rid you out of their bon
dage ; and I will redeem you with a stretch-
ed-out arm, and with great judgments : 7.
And I will take you to me for a people, and
I will be to you a God : and ye shall know
that 1 am the Lord your God, which bring
eth you out from under the burdens of the
Egyptians. 8. And I will bring you in unto
the land, concerning the which I did swear
to give it to Abraham, to Tsaac, and to Ja
cob ; and I will give it you for an heritage :
I am the Lord. 9. And Moses spake so Unto
the children of Israel : but they hearkened
not unto Moses, for anguish of spirit, and
•or cruel bondage.
Here,
I. God silences Moses's complaints with the as
surance of success in this negotiation, repeating the
promise made him, (ch. 3. 20.) After that, he will
let you go. Then when Moses was at his wit's end,
wishing he had staid in Midian, rather than have
come to Egypt to make bad worse, when he was
quite at a loss what to do, Then the Lord said unto
Moses, for the quieting of his mind, "Now shalt
thou see what I will do to Pharaoh; (v. 1. ) now
that the affair is come to a crisis, things are as bad
as they can be, Pharaoh is in the height of pride,
and Israel in the depth of misery; now is my time
to appear." SeePs. 12. 5, Now will I arise. Note,
Man's extremity is God's opportunity of helping
and saving. Moses had been expecting what God
would do: but now he shall see what he will do,
shall see his day at length, Job. 24. 1. Moses had
been trying what he could do; and could effect no
thing. "Well," says God, now thou shalt see
what / will do; let me alone to deal with this proud
mnn," Job 40. 12, 13. Note, Then the deliverance
of God's church will be accomplished, when God
takes the work into his own hands. With a strong
hand, that is, being forced to it by a strong hand,
he shall let them go. Note, As some are brought
to their duty by the strong hand of God's grace,
who are made willing in the dav of his power; so
others by the strong hand of his justice, breaking
those that would not bend.
II. He gives him further instructions, that both
I e and the people of Israel might be encouraged

to hope for a glorious issue of this affair. Take
comfort, 1. Prom God's name Jehovah, v. 2. 3. He be
gins with this, I am Jehovah, the same with lam
that lam, The fountain of being, and blessedness,
and infinite perfection. The patriarchs knew his
name, but they did not know him in this matter by
that which this name signifies. God would now be
.known by his name Jehovah, that is, (1.) A God
performing what he had promised, and so inspiring
confidence in his promises. (2.) A God perfecting
what he had begun, and finishing his own work.
In the history of the creation, God is never called
Jehovah, till the heavens and the earth were finish
ed, Gen. 2. 4. When the salvation of the saints is
completed in eternal life, then he will be known by
his name Jehovah; (Rev. 22. 13.) in the mean time
they shall find him for their strength and support,
El-shaddai, a God all-sufficient, a God that is
enough, and will be so, Mic. 7. 20.
2. From his covenant; (v. 4,.) I have established
my covenant. Note, the covenants God makes, he
establishes; they are made as firm as the power
and truth of God can make them. We may ven
ture our all upon this bottom.
3. From his compassions; (v. 5.)I have heard the
groaning ofthe children of Israel; he means their
groaning on occasion of the late hardships put upon
them. Note, God takes notice of the increase of
his people's calamities, and observes how their ene
mies grow upon them.
4. From his present resolutions, v. 6, 8. Here is
line upon line to assure them that they shall be
brought triumphantly out of Egypt, (v. 6. ) and
should be put in possession of the land of Canaan;
(v. 8.) I will bring you out. I will rid you. I will
redeem you. I will bring you into the land of Ca
naan, and / will give it you. Let man take the
shame of his unbelief which needs such repetitions,
and let God have the glory of his condescending
grace which gives us such repeated assurances for
our satisfaction.
5. From his gracious intentions in all these, which
were great, and becoming him, v. 7. (1.) He in
tended their happiness; I will take you to me for a
people, a peculiar people, and / will be to you a
God; more than this we need not ask, we cannot
have, to make us happy. (2.) He intended his
own glory ; Ye shall know that I am the Lord.
God will attain his own ends, nor shall we come
short of them, if we make them our chief end too.
Now, one would think, these good words and com
fortable words, should have revived the drooping
Israelites, and made them to forget their misery;
but, on the contrary, their miseries made them re
gardless of God's promises; (v. 9.) they hearkened
not unto Moses for anguish of spirit. That is, [l.J
They were so taken up with their troubles, that
they did not heed him. [2.] They were so cast
down with their late disappointment, that they did
not believe him. And, [3. ] They had such a dread
of Pharaoh's power and wrath, that they durst not
themselves move in the least toward their deliver
ance. Note, First, Disconsolate spirits often put
from them the comforts they are entitled to, and
stand in their own light. See Isa. 28. 12. Second
ly, Strong passions oppose strong consolations. By
indulging ourselves in discontent and fretfulness, we
deprive ourselves of the comfort we might have
both from God's word and from his providence,
and must thank ourselves if we go comfortless.
JO. And the Lord spake unto Moses,
saying, II. Go in, speak unto Pharaoh
king of Egypt, that he let the children of
Israel go out of his land. 12. And Moses

252

EXODUS, VI.

spake before the Lord, saying, Behold, the
children of Israel have not hearkened unto
me ; how then shall Pharaoh hear me, who
am of uncircumcised lips ? 13. And the
Lord spake unto Moses and unto Aaron,
and gave them a charge unto the children
of Israel, and unto Pharaoh king of Egypt,
to bring the children of Israel out of the
land of Egypt.
Here,1. God sends Moses the second time to Pharaoh,
(v. 11.) upon the same errand as before, to com
mand him at his peril, that he let the children of Is
rael go. Note, God repeats his precepts, before
he begins his punishments. Those that have often
been called in vain to leave their sins, yet must be
called again and again, whether they will hear, or
¦whether they will forbear, Ezek. 3. 11. God is
said to hew sinners by his prophets, (Hos. 6. 5.)
which denotes the repetition of the strokes; How
often would I have gathered you!
2. Moses makes objections, as one discouraged,
and willing to give up the cause; (v. 12.) He
pleads, (1.) The unlikelihood of Pharaoh's hearing;
"Behold, the children of Israel have not hearkened
unto me, they give no heed, no credit to what I
have said; how then can I expect that Pharaoh
should hear me? If the anguish of their spirit
makes them deaf to that which would compose and
comfort them, much more will the anger of his spi
rit, his pride and insolence, make him deaf to that
which will but exasperate and provoke him. " If
God's professing people hear not his messengers,
how can it be thought that his professed enemy
should? Note, The frowardness and untractable-
ness of those that are called christians, greatly dis
courage ministers, and make them ready to despair
of success, in dealing with those that are atheistical
and profane. We would be instrumental to unite
Israelites, to refine and purify them, to comfort and
pacify them; but if they hearken not to us, how
shall we prevail with those in whom we cannot pre
tend to such an interest? But with God all things
are possible. (2.) He pleads the unreadiness and
infirmity of his own speaking; lam of uncircum
cised lips; it is repeated, v. 30. He was conscious
to himself that he had not the gift of utterance, had
no command of language; his talent did not lie that
way. This objection God had given a sufficient
answer to before, and therefore he ought not to
have insisted upon it, for the sufficiency of grace
can supply the defects of nature at any time. Note,
Though our infirmities ought to humble us, yet
they ought not to discourage us from doing our best
in any service we have to do for God. His strength
is made perfect in our weakness.
3. God again joins Aaron in commission with
Moses, and puts an end to the dispute, by interpos
ing his own authority, and giving them both a so
lemn charge, upon their allegiance to their great
Lord, to execute it with all possible expedition and
fidelity. When Moses repeats his baffled argu
ments, he shall be argued with no longer, but God
gives him a charge, and Aaron with him, both to
the children of Israel and to Pharaoh, v. 13. Note,
God's authority is sufficient to answer all objections,
and binds us to obedience, without murmuring or
disputing, Phil. 2. 14. Moses himself has need to
be charged, and so has Timothy, 1 Tim. 6. 13. 2
Tim. 4. 1.
14. These be the heads of their fathers'
houses : The sons of Reuben, the first-born
of Israel; Hanoch, and Phallu, Hezron,

and Carmi : these be the families of Reu
ben. 15. And the sons of Simeon; Jem
uel, and Jamin, and Ohad, and Jachin,
and Zohar, and Shaul, the son of a Cana-
anitish woman: these are the families of
Simeon. 16. And these are the names of
the sons of Levi, according to their genera
tions; Gershon, and Kohath, and Merari.
And the years of the life of Levi were a
hundred thirty and seven years. 1 7. The
sons of Gershon; Libni, and Shimi, ac
cording to their families. 18. And the sons
of Kohath ; Amram, and Izhar, and He
bron, and Uzziel. And the years of the
life of Kohath were a hundred 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 him
Aaron and Moses. And the years of the
life of Amram were a hundred and thirty
and seven years. 2t. And the sons of
Izhar; Korah, and Nepheg, and Zichri.
22. And the sons of Uzziel ; Mishael, and
Elzaphan, and Zithri. 23. And Aaron took
him Elisheba, daughter of Amminadab,
sister of Naashon, to wife; and she bare
him Nadab and Abihu, Ejeazar and Itha-
mar. 24. And the sons of Korah ; Assir,
and Elkanah, and Abiasaph : these are the
families ofthe Korhites. 25. And Eleazar,
Aaron's son, took him one of the daughters
of Putiel to wife ; and she bare him Phin-
ehas : these are the heads of the fathers of
the Levites, according to their families.
26. These are that Aaron and Moses, to
whom the Lord said, Bring out the chil
dren of Israel from the land of Egypt, ac
cording to their armies. 27. These are
they which spake to Pharaoh king of
Egypt, to bring out the children of Israel
from Egypt: these are that Moses and
Aaron. 28. And it came to pass, on the
day when 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 uncir
cumcised lips, and how shall Pharaoh
hearken unto me ?
We have here a genealogy, net an endless one,
such as the apostle condemns, (1 Tim. 1. 4.) for it
ends in those two great patriots, Moses and Aaron,
and comes in here to show, that they were Israelites,
bone of their bone, and flesh of their flesh, whom
they were sent to deliver, raised up unto them of
their brethren, as Christ also should be, who was
to be the Prophet and Priest, the Redeemer and
Lawgiver, of the people of Israel, and whose gene
alogy also, like this, was to be carefully. preserved.

EXODUS, Vll.

253

The heads of the houses of three of the tribes are
here named, agreeing with the accounts we had,
Gen. 46. Dr. Lightfoot thinks that Reuben, Si
meon, and Levi, are thus dignified here by them
selves for this reason; because they three were left
under marks of infamy by their dying father, Reu
ben for his incest, and Simeon and Levi for their
murder of the Shechemites; and therefore Moses
would put this particular honour upon them, to
magnify God's mercy in their repentance and re
mission, as a pattern to them that should after
ward believe: the two first, rather, seem to be
mentioned only for the sake of a third, which was
Levi, from whom Moses and Aaron descended,
and all the priests of the Jewish church. Thus
was the tribe of Levi distinguished betimes. Ob
serve here,
1. That Kohath, from whom Moses and Aaron,
and all the priests, derived their pedigree, was a
younger son of Levi, v. 16. Note, The grants of
God's favours do not go by seniority of age, and
priority of birth, but the divine sovereignty often
prefers the younger before the elder, so crossing
hands. 2. That the ages of Levi, Kohath, and Amram,
the father, grandfather, and great-grandfather of
Moses, are here recorded; they all lived to a great
age, Levi to 137, Kohath to 133, and Amram to
137; Moses himself came much short of them, and
fixed 70 or 80 for the ordinary stretch of human
life: (Ps. 90. 10.) for now that God's Israel was
multiplied, and become a great nation, and divine
revelation was by the hand of Moses committed to
writing, and no longer trusted to tradition, the two
great reasons for the long lives of the patriarchs
ceased, and therefore from henceforward fewer
years must serve men.
3. That Aaron married Elisheba, (the same
name with that of the wife of Zecharias, Elizabeth,
as Miriam the same with Mary,) daughter of Am-
minadab, one of the chief of the fathers of the tribe
of Judah; for the tribes of Levi and Judah often in
termarried, v. 23.
4. It must not be omitted that Moses has recorded
the marriage of his father Amram with Jochebed
his own aunt; (v. 20. ) and it appears by Numb. 26.
59, that it must be taken strictly for his father's
own sister, at least by the half blood: this marriage
was afterward forbidden, as incestuous, (Lev. 18.
12. ) which might be looked upon as a blot upon his
family, though before that law; yet Moses does not
conceal it, for he sought not his own praise, but
¦wrote with a sincere regard to truth, whether it
smiled or frowned upon him.
5. He concludes it with a particular mark of
honour on the persons he was writing of, though
himself was one of them, v. 26, 27. These are that
Moses and Aaron, whom God pitched upon to be
his plenipotentiaries in this treaty. These were
they whom God spake to, (v. 26.) and who spake
to Pharaoh on Israel's behalf, v. 27. Note, Com
munion with God and serviceablenessto his church,
are things that, above any other, put true honour
upon men. Those are great indeed whom God
converses with, and Whom he employs in his ser
vice. Such were that Moses and Aaron; and some
thing of this honour have all his saints, who are
made to our God kings and priests.
In the close of the chapter, he returns to his nar
rative, which he had broken off from somewhat
abruptly, (v. 13.) and repeats (1.) The charge God
had given {vim to deliver his message to Pharaoh;
[v. 29.) Speak all that I say unto thee, as a faithful
ambassador. Note, Those that go on God's errand,
must not shun to declare the whole counsel of God.
(2.) His objection against it, v. 30. Note, Those
that have at any time spoken unadvisedly with

their lips, ought often to reflect upon it with regret,
as Moses seems to do here.
CHAP. VII.

chapter, I. The dispute between God and Moses
tes, and Moses applies himself to the execution of

In this
finishes,his commission, in obedience to God's command, y. 1 • • 7.
II. The dispute between Moses and Pharaoh begins, and
a famous trial of skill it was ; Moses, in God's name, de
mands Israel's release ; Pharaoh denies it. The contest

is between the power of the great God, and the power
of a proud prince ; and it will be found, in the issue,
that when God judgeth, he will overcome. I. Moses

confirms the demand he had made to Pharaoh, by a
miracle, turning his rod into a serpent; but Pharaoh
hardens his heart against this conviction, v. 8. .13. 2.
He chastises his disobedience by a plague, the first of
the ten, turning the waters into blood ; but Pharaoh
hardens his heart against this correction, v. 14. .25.
1. A ND the Lord said unto Moses, See,
J\. I have made "thee a god to Pha
raoh ; and Aaron thy brother shall be thy
prophet. 2. Thou shalt speak all that 1
command thee; and Aaron thy brother
shall speak unto Pharaoh, that he send the
children of Israel out of his land. 3. And
I will harden Pharaoh's heart, and mul
tiply my signs and my wonders in the land
of" Egypt. 4. But Pharaoh shall not
hearken unto you, that I may lay my hand
upon Egypt, and bring forth mine armies,
and my people the children of Israel, out
of the land of Egypt by great judgments.
5. And the Egyptians shall know that 1
am the Lord, when 1 stretch forth mine
hand upon Egypt, and bring out the chil
dren of Israel from among them. 6. And
Moses and Aaron did as the Lord com
manded them, so did they. 7. And Moses
was fourscore years old, and Aaron fourscore
and three years old* when they spake unto
Pharaoh. Here,
I. God encourages Moses to go to Pharaoh* and,
at last, silences all his discouragements. (1.) He
clothes him with great power and authority; (v. 1.)
I have made thee a god to Pharaoh, that is, my
representative in this affair, as magistrates are
called gods, because they are God's vicegerents.
He was authorized to speak and act in God's name
and stead, and, under the divine direction, was en
dued with a divine power, to do that which is above
the ordinary power of nature, and invested with a
divine authority to demand obedience from a sove
reign prince, and punish disobedience. Moses was
a god, but he was only a made god, not essentially
one by nature; he was no god but by commission.
He was a god, but he was only a god to Pharaoh;
the living and true God is God to all the world. It
is an instance of God's condescension, and an evi
dence that his thoughts towards us are thoughts of
peace, that when he treats with men, he treats by
men, whose terror shall not make us afraid. (2.)
He again nominates him an assistant, his brother
Aaron, who was not a man of uncircumcised lips,
but a notable spokesman; "He shall be thy pro
phet," that is, "he shall speak from thee to Pha
raoh, as prophets do from God to the children of
men. Thou shalt, as a god, inflict and remove the
plagues, and Aaron as a prophet, shall denounce
them, and threaten Pharaoh with them. " (3. ) He

254

EXODUS, VII.

tells him the worst of it, that Pharaoh would not
hearken to him, and yet the work should be done
at last, Israel should be delivered, that God therein
should be glorified, v. 4, 5. The Egyptians who
would not know the Lord, should be made to know
him. Note, It is, and ought to be, satisfaction
enough to God's messengers, that whatever con
tradiction and opposition may be given them, thus
far they shall gain their point, that God will be glo
rified in the success of their embassy, and all his
chosen1 Israel will be saved, and then they have no
reason to say that they have laboured in vain. See
here, [1.] How God glorifies himself; he makes
people know that he is Jehovah: Israel is made to
know it by the performance of his promises to
them, (ch'. 6. 3. ) and the Egyptians are made to
know it by the pouring out of his wrath upon them;
thus God's name is exalted both in them that are
saved and in them that perish. [2.] What method
he takes to do this: he humbles theproud, and ex
alts the poor, Luke 1. 51, 52. If God stretch out
his hand to sinners in vain, he will at last stretch
out his hand upon them; and who can bear the
weight of it?
II. Moses and Aaron apply themselves to their
work without further objection; They did as the
Lord commanded them, v. 6. Their obedience,
all things considered, was well worthy to be cele
brated, as it is by the Psalmist; (Ps. 105. 28.)
They rebelled not against his word, namely, Moses
and Aaron, whom he mentions, v. 26. Thus Jonah,
though, at first, he was very averse, at length went
to Nineveh. Notice is taken of the age of Moses
and Aaron, when they undertook this glorious
service. Aaron, the elder, (and yet in the inferior
office,) was eighty-three, Moses was eighty; both
of them men of great gravity and experience,
whose age was venerable, and whose years might
teach wisdom, v. 7. Joseph, who was to be only a
servant to Pharaoh, was preferred at thirty years
old: but Moses, who was to be a god to Pharaoh,
was not so dignified until he was eighty years old.
It was fit that he should long wait for such an hon
our, and be long in preparing for such a service.
8. And the Lord spake unto Moses
and unto Aaron, saying, 9. When Pha
raoh shall speak unto you, saying, Show
a miracle for you : then thou shalt say
unto Aaron, Take thy rod, and cast it he-
fore Pharaoh, and it shall become a ser
pent. 10. And Moses and Aaron went in
unto Pharaoh, and they did so as the Lord
had commanded: and Aaron cast down
his rod before Pharaoh, and before his
servants, and it became a serpent. 11.
Then Pharaoh also called the wise men
and the sorcerers: now the magicians of
Egypt, they also did in like manner with
their enchantments: 12. For they cast
down every man his rod, and they became
serpents: but Aaron's rod swallowed up
their rods. 13. And he hardened Pha
raoh's heart, that he hearkened not unto
them; as the Lord had said.
The first time that Moses made his application
to Pharaoh, he produced his instructions only; now
he is directed to produce his credentials, and does
accordingly. 1. It is taken for granted, that Pharaoh would
challenge these demandants to work a miracle, that,

by a performance evidently above the power of na
ture, they might prove their commission from the
God of nature. Pharaoh will say, Show a miracle;
not with any desire to be convinced, but with the
hope that none will be wrought, and then he would
have some colour for his infidelity.
2. Orders are therefore given to turn the rod intb
a serpent, according to the instructions, ch. 4. 3.
The same rod that was to give the signal of the-
other miracles, is now itself the subject of a mira
cle, to put a reputation upon it. Aaron cast his rod
to theground, and instantly it became a serpent, v.
10. This was proper, not only to affect Pharaoh
with wonder, but to strike a terror upon him; ser
pents are hurtful, dreadful animals; the very sight
of one, thus miraculously produced, might have
softened his heart into a fear of that God by whose
power it was produced. This first miracle, though
it was not a plague, yet amounted to the threaten
ing of a plague. If it made not Pharaoh feel, it
made him fear; and this is God's method of dealing
with sinners — he comes upon them gradually.
3. This miracle, though too plain to be denied, is
enervated, and the conviction of it taken off, by the
magicians' imitation of it, v. 11, 12. Moses had
been originally instructed in the learning of the
Egyptians, and was suspected to have improved'
himself in magical arts, in his long retirement; the
magicians are therefore sent for, to vie with him.
And some think those of that profession had a par
ticular spite against the Hebrews, ever since Joseph
put them all to shame, by interpreting a dream
which they could make nothing of, in remembrance
of which slur put upon their predecessors, these
magicians withstood Moses, as it is explained, 2
Tim. 3. 8. Their rods became serpents, real ser
pents; some think, by the power of God, beyond
their intention or expectation, for the hardening of
Pharaoh's heart. Others think by the power of
evil angels, artfully substituting serpents in the
room of the rods; God 'permitting the delusion to
be wrought, for wise and holy ends, that they might
believe a lie, who received not the truth, and here
in the Lord was righteous. Yet this might have
helped to frighten Pharaoh into a compliance with
the demands of Moses, that he might be freed from
these dreadful, unaccountable phenomena, with
which he saw himself on all sides surrounded- But
to the seed of the serpent these serpents were no
amazement. Note, God suffers the lying spirit to
do strange things, that the faith of some may be
tried and manifested, (Deut. 13. 3. 1 Cor. 11. 19.)
that the infidelity of others may be confirmed, and
that he who is filthy, may be filthy still, 2 Cor. 4. 4.
4. Yet, in this contest, Moses plainly gains the
victory; the serpent which Aaron's rod was turned
into, swallowed up the others, which was sufficient
to have convinced Pharaoh on which side the right
lay. Note, Great is the truth, and will prevail.
The cause of God will undoubtedly triumph at last
over all competition and contradiction, , and will
reign alone, Dan. 2. 44. But Pharaoh was not
wrought upon by this; the magicians having pro
duced serpents, he had this to say, that the case
between them and Moses was disputable; and the
very appearance of an opposition to truth, and the
least head made against it, serve those for a jus
tification of their infidelity, who are prejudiced
against the light and love of it.
14. And the Lord said unto Moses,
Pharaoh's heart is hardened, he refuseth to
let the people go. 15. Get thee-fmto Pha
raoh 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

EXODUS, VII.

25$

which was turned to a serpent shalt thou
take in thine hand. 16. And thou shalt
say unto him, the LoRn God of the He
brews hath sent me unto thee, saying, Let
my people go, that they may serve me in
the wilderness: and, behold, hitherto thou
wouldest not hear. 17. Thus saith the
Lord, In this thou shalt know that I am
the Lord: behold, I will smite with the
rod that is in my hand upon the waters
which are in the river, and they shall be
turned to blood. 1 8. And the 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 that
there may be blood throughout .all the land
of Egypt, both in vessels of wood, and in
vessels of stone. 20. And Moses and
Aaron did so, as the Lord commanded;
and he lift up the rod, and smote the waters
that were in the river, in the sight of Pha
raoh, and in the sight of his servants; and
all the waters that were in the river were
turned to blood. 21. And the fish that was
in the river died; and the river stank, and the
Egyptians could not drink of the water of
the river : and there was blood throughout all
the land of Egypt. 22. And the magicians
of Egypt did so with their enchantments :
and Pharaoh's heart was hardened, neither
did he hearken unto them ; as the Lord
had said. 23. And Pharaoh turned, and
went into his house, neither did he set his
heart to this also. 24. And all the Egyp
tians digged round about the river for water
to drink ; for they could not drink of the
water of the river. 25. And seven days
were fulfilled, after that the Lord had
smitten the river.
Here is the first of the ten plagues, the turning
of the water into blood, which was, 1. A dreadful
plague, and very grievous; the very sight of such
vast rolling streams of blood, pure blood, no doubt
florid and high-coloured, could notbut.strike a hor
ror upon people : much more afflictive were the con
sequences of it Nothing more common than water;
so wisely has Providence ordered it, and so kindly,
that that which is so needful and serviceable to the
comfort of human life, should be cheap, and almost
every where to be had: but now the Egyptians
must either drink blood, or die for thirst. Fish was
much of their food, (Numb. 11. 5. ) but the chang
ing of the waters was the death of the fish, it was a
pestilence in that element; (v. 21.) The fish died.
In the general deluge, they escaped, because per
haps they had not then contributed so much to the
luxury of man as they have since; but, in this par
ticular judgment, they perished; (Ps. 105. 29.) He

slew their fish; and when another destruction of
Egypt, long afterward, is threatened, the disap
pointment of those that make sluices and ponds for
fish is particularly noticed, Isa. 19. 10. Egypt was
a pleasant land, but the noisome stench of dead fish
and blood, which by degrees would grow putrid,
now rendered it very unpleasant. 2. It was a
righteous plague, and justly inflicted upon the
Egyptians. For, (1.) Nilus, the river of Egypt,
was their idol; they and their land derived so much
benefit from it, that they served and worshipped it
more than the Creator. The true Fountain ot Nile
being unknown to them, they paid all their devo
tions to its streams: here therefore God punished
them, and turned that into blood, which they had
turned into a god. Note, That creature which we
idolize, God justly removes from us, or imbitters to
us. He makes that a scourge to us, which we make
a competitor with him. (2.) They had stained the
river with the blood of the Hebrews' children, and
now God made that river all bloody; thus he gave
them blood to drink, for they were worthy, Rev.
16. 6. Note, Never any thirsted after blood, but,
sooner or later, they had enough of it. 3. It was a
significant plague; Egypt had a great dependence
upon their river, (Zech. 14. 18.) so that, in smiting
the river, they were warned of the destruction of
all the productions of their country, till it came, at
last, to their first-born, and this red river proved a
direful omen ofthe ruin of Pharaoh and all his for
ces in the Red-sea. This plague of Egypt is allud
ed to in theprediction of the ruin of the enemies
ofthe New Testament church, Rev. 16. 3, 4. But
there, the sea, as well as the rivers and fountains of
water, is turned into blood; for spiritual judgments
reach further, and strike deeper, than temporal
judgments do. And lastly, let me observe, in gen
eral concerning this plague, that one of the first mi
racles Moses wrought, was, turning water into
blood, but that one or the first miracles our Lord
Jesus wrought, was, turning water into wine; for
the law was given by Moses, and it was a dispensa
tion of death and terror ; but grace and truth, which,
like wine, makes glad the heart, came by Jesus
Christ. Now,I. Moses is directed to give Pharaoh warning of
this plague. Pharaoh's heart is hardened, (v. 14.)
therefore go try what this will do to soften it, v. 15.
Moses perhaps may not be admitted into Pharaoh's
presence-chamber, or the room of state, where he
used to give audience to ambassadors; and there
fore he is directed to meet him by the river's brink,
whither God foresaw he would come in the morn
ing, either for the pleasure of a morning's walk,
or to pay his morning devotions to the river; (for
thus all people will walk, every one in the name of
his god, they will not fail to worship their god every
morning;) there Moses must be ready to give him a
new summons to surrender, and, in case of a refu
sal, to tell him of the judgment that was coming
upon that very river, on the banks of which they
were now standing. Notice is thus given him of it
beforehand, that they might have no colour to say
it was a chance, or to attribute it to any other cause,
but that it might appear to be done by the power
of the God of the Hebrews, and as a punishment
upon him for his obstinacy. Moses is expressly or
dered to take the rod with him, that Pharaoh
might be alarmed at the sight of that rod which
had so lately triumphed over the rods of the magi
cians. Now learn hence, 1. That the judgments
of God are known to himself beforehand. He
knows what he will do in wrath as well as mercy.
Every consumption is a consumption determined,
Isa. 10. 23. 2. That men cannot escape the alarms
of God's wrath, because they cannot go out of the

256

EXODUS, VIII.

hearing of their own consciences: he that made
their hearts, can make his sword to approach them.
3. That God warns, before he wounds; for he is
long-suffering, not willing that any should perish,
but that all should come to repentance.
II. Aaron (who carried the mace) is directed to
summon the plague by smiting the river with his
rad;v. 19,20. It was done in the sight of Pharaoh
and his attendants, for God's true miracles were not
performed, as Satan's lying wonders were, by them
that peeped and muttered; truth seeks no corners.
An amazing change was immediately wrought; all
the waters, not only in the river but in all their
ponds, were turned into blood. 1. See here the al
mighty power of God. Every creature is that to
us, which he makes it to be, water or blood. 2. See
the mutability of all things under the sun, and what
changes we may meet with in them. That which
is water to-day, may be blood to-morrow; what is
always vain may soon become vexatious. A river,
at the best, is transient; but divine justice can quick
ly make it malignant. 3. See what mischievous
work sin makes. If the things that have been our
comforts, prove our crosses, we must thank our
selves: it is sin that turns our waters into blood.
III. Pharaoh endeavours to confront the miracle,
because he resolves not to humble himself under
the plague. He sends for the magicians, and, by
God s permission, they ape the miracle with their
enchantments, (v. 22.) and this served Pharaoh
for an excuse not to set his heart to this also; (v.
23. ) a pitiful excuse it was. Could they have turn
ed the river of blood into water again, it had
been a miracle indeed, then they had proved their
Eower, and Pharaoh had been obliged to them as
is benefactors. But for them, when there was
such scarcity of water, to turn more of it into blood,
only to show their art, plainly intimates that the de
sign of the devil is only to delude his devotees and
amuse them; not to do them any real kindness, but
to keep them from doing real kindness to them
selves bv repenting, and returning to their God.
_ _ IV. The Egyptians, in the mean time, are seek
ing for relief against the plague, digging round
about the river, for water to drink, v. 24. Proba
bly, they found some, with much ado, God remem
bering mercy in the midst of wrath, for he is full of
compassion, and would not let the subjects smart
too much for the obstinacy of their prince.
V. The plague continued seven days, v. 25. In
all that time, Pharaoh's proud heart would not let
him so much as desire Moses to intercede for the
removal of it. Thus the hypocrites in heart heap
up wrath, they cry not when he binds them; (Job
36., 13. ) and then no wonder that his anger is not
turned away, but his hand is stretched out still.
CHAP. VIII.
Three more of the plagues of Egypt are related in this
chapter, I. That of the frogs, which is, 1. Threatened,
V.1..4. 2. Inflicted, v. 5, 6. 3. Mimicked by the magi
cians, v. 7. 4. Removed, at the humble request of Pha
raoh, (v. 8.. 14) who yet hardens his heart, and, notwith
standing his promise while the plague was upon him, (v.
8.) refuses to let Israel go, v. 15. II. The plague of
lice, v. 16, 17. By which, 1. The magicians were baf
fled; (v. 18, 19.) and yet, 2. Pharaoh was hardened, v.
-.19. III. That of flies. 1. Pharaoh is warned of it be
fore, (v. 20, 21 . ) and told that the land of Goshen should
be exempt from this plague, v. 22, 23. 2. The plague is
brought, v. 24. 3. Pharaoh treats with Moses about
the release of Israel, and humbles himself, v. 25. .29. 4.
The plague is, thereupon, removed, (v. 31.) and Pha
raoh's heart hardened, v. 32.
!. A ND the Lord spake Unto Moses,
_/jL 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 river
shall bring forth frogs abundantly, which
shall go up and come into thine house, and
into thy bed-chamber, and upon thy bed,
and into the, house of thy servants, and upon
thy people, and into thine ovens, and into thy
kneading-troughs : 4. And 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
hand 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, En>
treat the Lord, that he may take away the
frogs from me, and from my people ; and I
will let the people go, that they may do sa
crifice unto the Lord. 9, And Moses said
unto Pharaoh, Glory over me : when shall
I entreat for thee, and for thy 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, To
morrow. And ne said, Be it according to
thy word ; that thou mayest know that there
is none like unto the Lord our God. 11.
And the frogs shall depart from thee, and
from thy houses, and 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 Mo
ses; and the frogs, died out of the houses,
out ofthe villages, and out of the fields. 14.
And they gathered them together upon
heaps; and the land stank. 15. But when
Pharaoh saw that there was respite, he
hardened his heart, and hearkened noi unto
them ; as the Lord had said.
Pharaoh is here threatened first, and then
plagued, with frogs, as afterward, in this chapter,
with lice and flies, little despicable inconsiderable
animals, and yet their vast numbers made sore
plagues to the Egyptians. God could have plagued
them with lions, or bears, or wolves, or with vul
tures, or other birds of prey, but he chose to do it
by these contemptible instruments; 1. That he
might magnify his own power; he is Lord of the
hosts of the whole creation, has them all at his
beck, and makes what use he pleases of them.
Some have thought the power of God is showed as
much in the making of an ant, as in the making of
an elephant y so is his providence in serving liis <,wn

EXODUS, VIII.

257

purposes by the least creatures as effectually as by
the strongest, that the excellency of the power, in
judgment as well as mercy, may be of God, and
not of the creature. See what reason we have to
stand in awe of this God, who, when he pleases,
can arm the smallest parts of the creation against
us. If God be our enemy, all the creatures are at
war with us. 2. That he might humble Pharaoh's
pride, and chastise his insolence. What a mortifi
cation must it needs be to this haughty monarch,
to see himself brought to his knees, and forced to
submit, by such despicable means! Every child is,
ordinarily, able to deal with those invaders, and
can triumph over them; yet now so numerous are
their troops, and so vigorous their assaults, that
Pharaoh, with all his chariots and horsemen,
could make no head against them. Thus he pour-
eth contempt upon princes that offer contempt to
him and his sovereignty, and makes those who will
not own him above them, to know that when he
pleases, he can make the meanest creature to insult
them and trample upon them.
As to the plague of frogs, we may observe,
I. How it was threatened. Moses, no doubt, at
tended the Divine Majesty daily for fresh instruc
tions, and (perhaps while the river was yet blood)
he ishere directed to give notice to Pharaoh of an
other judgment coming upon him, in case he con
tinue obstinate: If thou refuse to let them go, it is
at thy peril, v. 1, 2. Note, God does not punish
men for sin, unless they persist in it. If he turn
not; he will whet his sword; (Ps. 7. 12.) which im
plies favour, if he turn. So here, If thou refuse, I
will smite thy borders; intimating, that if Pharaoh
complied, the controversy should immediately be
dropped. The plague threatened in case of refusal,
was formidably extensive; frogs were to make
such an inroad upon them, as should make them un
easy in their houses, in their beds, and at their ta
bles; they should neither eat, nor drink, nor sleep
in quietness, but, wherever they were, should be
infested by them, v. 3, 4. Note, 1. God's curse
upon a man will pursue him wherever he goes,
and lie heavy upon him whatever he does. See
Deut. 28. 16, Itfc. 2. There is no avoiding divine
judgments, when they invade with commission.
IE How it was inflicted. Pharaoh not regard
ing the alarm, nor being at all inclined to yield to
the summons, Aaron is ordered to draw out the for
ces, "and with his out-stretched arm and rod to give
the signal of battle. Dictum factum — no sooner
said than done; the host is mustered, and, under
the conduct and command of an invisible power,
shoals of frogs invade the land, and the Egyptians
with all their art; and all their might, cannot check
their progress, or so much as give them a diversion.
Compare this with that prophecy of an army of lo
custs and caterpillars, Joel 2. 2, Wc. and see Isa.
34. 16, 17. Frogs came up, at the divine call, and
covered the landi Note, God has many ways of
disquieting those that live at ease.
III. How the magicians were permitted to imi
tate it, v. 7. They also brought up frogs, but
could not remove those that God sent. The un
clean spirits which came out of the mouth of the
dragon; are said to be bike frogs, which go forth to
the Kings of the earth, to deceive them, (Rev. 16.
13.) which passage, probably, alludes to these
frogs, for it follows the account of the turning of
the waters into blood. The dragon, like the ma
gicians, intended by them to deceive, but God in
tended by them to destroy those that would be de
ceived. IV. How Pharaoh relented under this plague^it
was the first time he did so, v. 8. He begs of Moses
to intercede for the removal of the frogs, and pro
mises fair that he will let the people tro. He that a
Vol. i.-2 K

while ago had spr ken with the utmost disdain both
of God and Moses, now is glad to be beholden to
the mercy of God and the prayers of Moses. Note,
Those that bid defiance to God and prayer, in a day
of extremity, first or last, will be made to see their
need of both, and will cry, Lord, Lord, Matt. 7. 22.
Those that had bantered prayer, have been brought
to beg it; and the rich man that had scorned Laza
rus, courted him for a drop of water.
V. How Moses fixes the time with Pharaoh, and
then prevails with God by prayer for the removal
of the frogs. Moses, to show that his performan
ces had no dependence upon the conjunctions or op
positions of the planets, or the luckiness of any one
hour more than another, bids Pharaoh name his
time. Nullum occurrit tempus regi — No time fixed
on by the king shall be objected to, v. 9. Have: thou
this honour over me, tell me, against when I shall
entreat for thee. This was designed for Pharaoh's
conviction, that if his eyes were not opened by the
plague, they might by the removal of it. So vari
ous are the methods God takes to bring men to re
pentance. Pharaoh sets the time for to-morrow, v. 10. And
why not immediately? Was he so fond of his guests,
that he would have them stay another night with
him? No, but probably he hoped that these
would go away themselves, and then he should get
clear of the plague without being obliged either to
God or Moses. However, Moses joins issue with
him upon it, " Be it according to thy word, it shall
be done just when thou wouldesthave it done, that
thou mayest know that, whatever the magicians pre
tend to, there is none like unto the Lord our God."
None has such a command as he has over all the
creatures, nor is any one so ready to 'forgive those
that humble themselves before him. Note, The
great design, both of judgments and mercies, is to
convince us, that there is none like the Lord our God,
none so wise, so mighty, so good, no enemy so for
midable, no friend so desirable, so valuable.
Moses, hereupon, applies himself to God, prays
earnestly to him, to remand the frogs, v. 12. Note,
We must pray for our enemies and persecutors,
even the worst, as Christ did. In consequence of
the application of Moses, the frogs that came up
one day, perished the next, or the next but one.
They all died; (v. 13.) and that it might appear
that they were real frogs, their dead bodies were
left to be raked together in heaps, so that the smell
of them became offensive, v. 14. Note, The great
Sovereign of the world makes what use he pleases
of the lives and deaths of his creatures; and he that
gives a being, to serve one purpose, may without
wrong to his justice, call for it again immediately,
to serve another purpose.
VI. What was the issue of this plague, v. 15.
When Pharaoh saw there was a respite, without
considering either what he had lately felt, or what
he had reason to fear, he hardened his heart. Note,
1. Till the heart is renewed by the grace of God,
the impressions, made by the force of affliction, do
not abide; the convictions wear off, and the promises
that were extorted, are forgotten. Till the dis
position of the air is changed, what thaws in the
sun, will freeze again in the shade. 2. God's pa
tience is shamefully abused by impenitent sinners.
The respite he gives them, to lead them to repent
ance, they are hardened by, and while he gracious
ly allows them a truce, in order to the making of
their peace, they take that opportunity to rally again
the baffled forces of an obstinate infidelity. See
Eccl. 8. 11. Ps. 78. 34, &c.
16. And the Lord said unto Moses, Say
unto Aaron, Stretch out thy rod, and smite
the dust ofthe land, that it may become lice

258

EXODUS, VHL

throughout all the land of Egypt. 1 7. And
they did so: for Aaron stretched out his
hand with his rod, and smote the dust of
the earth, and it became lice in man
and in beast ; all the dust of the land be
came lice throughout all the land of Egypt.
1 8. And the magicians did so with their en
chantments to bring forth lice, but they could
not : so there were lice upon man and upon
beast. 19. Then the magicians said unto
Pharaoh, This is the finger of God : and
Pharaoh's heart was hardened, and he
hearkened not unto them ; as the Lord had
said. Here is a short account of the plague of lice. It
does not appear that any warning was given of it
before. Pharaoh's abuse of the respite granted to
him, might have been a sufficient warning to him
to expect another plague: for if the removal of an
affliction harden us, and so deprive us of the benefit
of it, we may conclude it goes away with a purpose
to return, or to make room for a worse.
Observe, I. How this plague of lice was inflicted
on the Egyptians, v. 16, 17. The frogs were pro
duced out of the waters, but these lice out of the
dust ofthe earth; for out of any part of the creation
God can fetch a scourge, with which to correct
those that rebel against him. He has many arrows
in his quiver. Even the dust ofthe earth obeys him.
" Pear not then, thou worm Jacob, for God can use
thee as a threshing instrument, if he pleases;" Isa
41. 14, 15. These lice, no doubt, were extremely
vexatious, as well as scandalous, to the Egyptians.
Though they had respite, they had respite but a
while, Rev. 11. 14. The second woe was past, but,
behold, the third woe came very quickly.
n. How the magicians were baffled by it, v. 18.
They attempted to imitate it, but they could not;
when they failed in that, it should seem they at
tempted to remove it; for it follows, So there were
lice upon man and beast, in spite of them. This
forced them to confess themselves overpowered;
This is the finger of God, v. 19. that is, "This
check and restraint put upon us, must needs be from
a divine power." Note. (1.) God has the devil in
a chain, and limits him, both as a deceiver and as a
destroyer; hitherto he shall come, but no further.
The devil's agents, when God permitted them,
could do great things; but when he laid an embar
go upon them, though but with his finger, they
could do nothing. The magicians' inability, in this
lesser instance, showed whence they had their abil
ity in the former instances, which seemed greater,
and that they had no power against Moses but what
was given them from above. (2. ) Sooner or later,
God will extort, even from his enemies, an acknow
ledgment of his own sovereignty and over-ruling
power. It is certain they must all (as we say) knock
under at last, as Julian the apostate did, when his
dying lips confessed, Thou hast overcome me, 0
thou Galilean ! God will not only be too hard for
all opposers, but will force them to own it.
III. How Pharaoh, notwithstanding this, was
made more and more obstinate; (v. 19.) even those
that had deceived him, now said enough to unde
ceive him, and yet he grew more and more obsti
nate. Even the miracles and the judgments were
to him a savour of death unto death. Note, Those
that are not made better by God's word and provi
dences, are commonly made worse by them.
20. And the Lord said unto Moses,
Rise up early in the morning, and stand be

fore Pharaoh ; lo,he cometh forth to the wa
ter ; and say unto him, Thus saith the 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 flies 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
flies, and also the ground whereupon they
are. 22. And I will sever in that day the
land of Goshen, in which my people dwell,
that no swarms of flies shall be there ; to
the end thou mayest know that I am the
Lord in the midst of the earth. 23. And 1
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 flies into the house of
Pharaoh, and into his servants' houses, and
into all the land of Egypt ; the land was cor
rupted by reason ofthe swarms of flies. 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 abomination of the Egyptians to the
Lord our God : lo, shall we sacrifice the
abomination of the Egyptians before their
eyes, and will they not stone us ? 27. We
will go three days' journey into the wilder
ness, and sacrifice to the Lord our God, as
he shall command us. 28. And Pharaoh
said, 1 will let you go, that ye may sacrifice
to the Lord your God in the wilderness s
only ye shall not go very far away : entreat
for me. 29. And Moses said, Behold, 1 go
out from thee, and I will entreat the Lord
that the swarms of flies may depart from
Pharaoh, from his servants, and from his
people, to-morrow: but let not Pharaoh
deal deceitfully any more in not letting the
people go to sacrifice to the Lord. 30. And
Moses went out from Pharaoh, and entreat
ed the Lord. 31. And the Lord did ac
cording to the word of Moses ; and he re
moved the swarms of flies from Pharaoh,
from his servants, and from his people : there
remained not one. 32. And Pharaoh har
dened his heart at this time also, neither
would he let the people go.
Here is the story of the plague of flies, in which
we are told,
I. How it wa*s threatened; like that of frogs, be
fore it was inflicted. Moses is directed (v. 20. ) to
rise early in the morning, to meet Pharaoh when
he came forth to the water, and there to repeat his
demands. Note, 1. Those that would bring great
things to pass for God and their generation must
rise early, and redeem time in the morning. Pha
raoh was early up at his superstitious devotions to
the river; and shall we be for more sleep and more
slumber, when any service is to be done, which

EXODUS, VIII.

259

would pass well in our account in the great day? 2.
Those that would approve themselves God's faith
ful servants must not be afraid of the face of man.
Moses must stand before Pharaoh, proud as he was,
and tell him that which was in the highest degree
humbling, must challenge him (if he refused to re
lease his captives) to engage with an army of flies,
which would obey God's orders if Pharaoh would
not See a like threatening, Isa. 7. 18, The Lord
will hiss (or whistle)/or the fly and the bee, to come
and serve his purposes.
II. How the Egyptians and the Hebrews were to be
remarkably distinguished in this plague, v. 22, 23.
It is probable that this distinction had not been so
manifest and observable in any of the foregoing
plagues, as it was to be in this. Thus, as the
plague of lice was made more convincing than any
before it, by running the magicians aground, so was
this, by the distinction made between the Egyp
tians and the Hebrews. Pharaoh must be made to
know that God is the Lord in the midst ofthe earth;
and by this it will be known beyond dispute. 1.
Swarms of flies, which seem to. us to fly at random,
shall be manifestly under the conduct of an intelli
gent mind, while they are above the direction of
any man. "Hither they shall go," says Moses,
" and thither they shall not come;" and the perfor
mance is punctually according to this appointment,
and both, compared, amount to a demonstration that
he that said it, and he that did it, was the same,
even a Being ofinfinite power and wisdom. 2. The
servants and worshippers ofthe great Jehovah shall
be preserved from sharing in the common calami
ties of the place they live in; so that the plague'
which annoys all their neighbours, shall not ap
proach them, and this shall be an incontestable
?roof, that God is the Lordin the midst of the earth.
ut both these together, and it appears that the eyes
nfthe Lord run to and fro through the earth,, and
through the air too, to direct that which to us seems
most casual, to serve some great and designed end,
I hat he may show himself strong on the behalf of
those whose hearts are upright with him, 2 Chron.
16. 9.
Observe how it is repeated, (v. 23.) I will put a
division between my people and thy people. Note,
The Lord knows them that are his, and will make
it appear, perhaps in this world, certainly, in the
other, that he has set them apart for himself. A
day will come, when ye shall return and discern be
tween the righteous and the wicked, (Mai. 3. 18.) the
sheep and the goats, (Matt 25. 32. Ezek. 34. 17.)
though now intermixed.
III. How it was inflicted, the day after it was
threatened; there came a grievous swarm of flies,
(v. 24.) flies of divers sorts, and .such as devoured
them, rs. 78. 45. The prince of the power of the
air has gloried in being Beel-zebub, the god of flies;
but here it is proved that even in that, he is a pre
tender, and an usurper, for even with swarms of
fi:es God fights against his kingdom, and prevails.
IV. How Pharaoh upon this attack, sounded a
parley, and entered into a treaty with Moses and
Aaron about a surrender of his captives: but ob-
sei ve with what reluctance he yields.
1. He is content they should sacrifice to their
God, provided they would do it in the land of Egypt,
v. 25. Note, God can extort a toleration of his wor
ship, evven from those that are really enemies to it.
Pharaoh, under the smart ofthe rod, is content they
should do sacrifice, and will allow liberty of con
science to God's Israel, even in his own land.
But Moses will not accept his concession, he can
not do it, v. 26. It would be an abomination to God,
should they offer the Egyptians sacrifices, and it
would be an abomination to the Egyptians, should
they offer to God their own sacrifices, as they ought;

so that they could not sacrifice in the land, without in-
curringthe displeasure, either of their God or of their
task-masters; therefore he insists upon it, (v. 27.)
We will go three days' journey into the wilderness.
Note, Those that would offer acceptable sacrifice
to God, must, (1.) Separate themselves from the
wicked and profane, for we cannot have fellowship
both with the Father of lights, and with the works
of darkness, both with Christ and with Belial, 2 Cor.
6. 14, &c. Ps. 26. 4, 6. (2.) They must retire
from the distractions of the world, and get as far as
may be from the noise of it. Israel cannot keep the
feast of the Lord, either among the brick-kilns, or
among the flesh-pots of Egypt; no, We will go into
the wilderness, Hos. 2. 14. Cant. 7. 11. (3.jThey
must observe the divine appointment: " We will
sacrifice as God shall command us, and not other
wise." Though they were in the utmost degree of
slavery to Pharaoh, yet, in the worship of God, they
must observe his commands, and not Pharaoh's.
2. When this proposal is rejected, he consents
for them to go into the wilderness, provided they
do not go very far away, not so far but that he
might fetch them back again, v. 28. It is probable
that he had heard of their design upon Canaan, and
suspected that if once they left Egypt, they would
never come back again; and therefore when he is
forced to consent that they shall go, (the swarms ot
flies buzzing the necessity in his ears,) yet he is not
willing that they should go out of his reach. Thus
some sinners who, in a pang of conviction, part with
their sins, yet are loath they should go very far
away, for when the fright is over, they will return
to them again. We observe here a struggle be
tween Pharaoh's convictions . and his corruptions ;
his convictions said, " Let them go;" his corrup
tions said, " Yet not very far away:" but he sided
with his corruptions against his convictions, and it
was his ruin.
This proposal Moses so far accepted, as that he
promised the removal of this plague upon it, v. 29.
See here,
(1. ) How ready God is to accept sinners' submis
sions. Pharaoh does but say, Entreat for me,,
(though it is with regret that he humbles so far,).
and Moses promises immediately, I will entreat the
Lord for thee; that he might see what the design
of the plague was, not to bring him to ruin, but to
bring him to repentance. With what pleasure did
God say, (1 Kings 21. 29.) Seest thou how Ahab
humbles himself?
(2.) What need we have to be admonished that
we be sincere in our submission; But let not Pha
raoh deal deceitfully any more. Those that deal
deceitfully are justly suspected, and must be cau
tioned not to return again to folly, after God has
once more spoken peace. Be not deceived, God is
not mocked; if we think to put a cheat upon God
by a counterfeit repentance, and a fraudulent sur
render of ourselves to him, we shall prove, in the
end, to have put a fatal cheat upon our own souls.
Lastly, The issue of all, was, that God gracious
ly removed the plague, (v. 30, 31.) but Pharaoh
perfidiously returned to his hardness, and would not
let the people go, v. 32. His pride would not let
him part with such a flower of his crown as his do
minion over Israel was, nor his covetousness, with
such a branch of his revenue as their labours were.
Note, Reigning lusts break through the strongest
bonds, and make men impudently presumptuous
and scandalously perfidious. Let not sin therefore
reign, for if it do, it will betray and hurry us to the
grossest absurdities.
CHAP. IX.
In this chapter we have an account of three more of the
plagues of Egypt. I. Murrain among the cattle, which

260

EXODUS, IX,

was fatal to them, t. 1 . . 7. II. Boils upon man and
beast, v. 8 . . 12. III. Hail with thunder and lightning.
1. Warning is given of this plague, v. 13. . 21. 2. It is
inflicted to their great terror, v. 22 . . 26. 8. Pharaoh in
a fright renews his treaty with Moses, but instantly
breaks his word, v. 27 . . 35.
l.rpHEN the Lord said unto Moses,
JL 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 ap
pointed a set time, laying, To-morrow the
Lord shall do this thing in the land. 6.
And the Lord did that thing on the mor
row, and all the cattle of Egypt died : but
of the cattle of the children of Israel died
not one. 7. And Pharaoh sent, and, be
hold, there was not one of the cattle of the
Israelites dead. And the heart of Pharaoh
was hardened, and he did not let the people
go- Here is,
I. Warning given of another plague, namely, The
murrain of beasts. When Pharaoh's heart was hard
ened, after he had seemed to relent under the former
plague, then Moses is sent to tell him there is another
coming, to try what that would do toward reviving
the impressions of the former plagues. Thus is the
wrath of God revealed from heaven, both in his
word, and in his works, against all ungodliness and
unrighteousness of men. 1. Moses puts Pharaoh in
a very fair way to prevent it; Let my people go, v.
1. This was still the demand, God will have Is
rael released; Pharaoh opposes it, and the trial is,
whose word shall stand. See how jealous God is
for his people; when the year of his redeemed is
come, he will give Egypt for their ransom; that
kingdom shall be ruined, rather than Israel shall
not be delivered. See how reasonable God's de
mands are; whatever he calls for, it is but his own,
They are my people, therefore let them go. 2. He
describes the plague that should come, if he refused,
v. 2, 3. The hand of the Lord immediately, without
the stretching out of Aaron's hand, is upon the cattle,
many of which, some of all kinds, should die by a
sort of pestilence. This was greatly to the loss of
the owners: they had made Israel poor, and now
God would make them poor. Note, The hand of
God is to be acknowledged even in the sickness
and death of cattle or other damage sustained in
them, for a sparrow falls not to the ground without
our Father. 3. As an evidence of the special hand
of God in it, and of his particular favour to his own
people, he foretells that none of their cattle should
die, though they breathed in the same air, and
drank of the same water, with the Egyptians' cat
tle; (v 4.) The Lord shall sever. Note, When
God's judgments are abroad, though they may fall
both on the righteous and the wicked, yet God
makes such a distinction, that they are not the same
to the one that they are to the other. See Isa. 27.

7. The providence of God is to be acknowledged
with thankfulness in the life of the cattle, for he
preserveth man and beast, Ps. 36. 6. 4. To make
the warningthe more remarkable, the time is fixed;
(v. 5.) To-morrow it shall be done; we know not
what any day will bring forth, and therefore cannot
say what we will do to-morrow, but God can.
II. The plague itself inflicted. The cattle died,
v. 6. Note, The creature is made subject to vanity
by the sin of man, being liable, according to its ca
pacity, both to serve his wickedness, and to share
in his punishment, as in the universal deluge, Rom.
8. 20, 22. Pharaoh and the Egyptians sinned; but
the sheep, what had they done? Yet they are
plagued. See Jer. 12. 4. For the wickedness of
the land, the beasts are consumed. The Egyptians,
afterward, and, some think, now, worshipped their
cattle; it was among them that the Israelites learn
ed to make a god of a calf, in this animal therefore
the plague, here spoken of, meets with them. Note,
What we make an idol of, it is just with God to re
move from us, or imbitter to us. See Isa. 19. 1.
III. The distinction put between the cattle of the
Egyptians and the Israelites' cattle, according to the
word of God; not one of the cattle of the Israelites
died, v. 6, 7. Does God take care for oxen? Yes,
he does; his providence extends itself to the mean
est of his creatures. But it is written also for our
sakes, that, trusting in God, . and making him our
refuge, we may not be afraid of the pestilence that
walketh in darkness, no not though thousands fall
at our side, Ps. 91. 6, 7. Pharaoh sent to seeifthe
cattle of the Israelites were infected, not to satisfy
his conscience, but only to gratify his curiosity, or
with design, by way of reprisal, to repair his own
losses out of their stocks. And having no good de
sign in the inquiry, the report brought him made no
impression upon him, but, on the contrary, his
heart was hardened. Note, To those that are wil
fully blind, even those methods of conviction which
are ordained to life, prove a savour of death unto
death. 8. And the Lord said unto Moses and
unto Aaron, Take to you handfuls of ashes
of the furnace, and let Moses sprinkle it to
ward 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. 1 0. And
they took ashes of the furnace, and stood
before Pharaoh ; and Moses sprinkled it up
toward heaven : and it became a boil break
ing forth with blains upon man and upon
beast. If. And the magicians could not
stand before Moses, because of the boils ;
for the boil was upon the magicians, and
upon all the Egyptians. 1 2. And the Lord
hardened the heart of Pharaoh, and he
hearkened not unto them ; as the Lord
had spoken unto Moses.
Observe here, concerning the plague of boils and
blains, 1. That when they were not wrought upon by
the death of their cattle, God sent a plague that
seized their own bodies, and touched them to the
quick. If lesser judgments do not do their work,
God will send greater. Let us therefore humble
ourselves under the mighty hand of God, and go
forth to meet him in the way of his judgments, that
his anger may be turned away from us.

EXODUS, IX.

261

2. The signal given by which this plague was
summoned, was the sprinkling of warm ashes, from
the furnace, toward heaven, (v. 8, 10.) which was
to signify the heating of the air with such an infec
tion, as should produce in the bodies of the Egyp
tians sore boils, which would be both noisome and
painful. Immediately upon the scattering of the
ashes, a scalding dew came down out of the air,
which blistered wherever it fell. Note, Sometimes
God shows men their sin in their punishment; they
had oppressed Israel in the furnaces, and now the
ashes of the furnace are made as much a terror to
them, as ever their task-masters had been to the
Israelites. 3. The plague itself was very grievous; a com
mon eruption would be so, especially to the nice and
delicate, but these eruptions were inflammations,
like Job's. This is afterwards called the botch of
Egypt, (Deut 28. 27.) as if it were some new
disease, never heard of before, and known ever af
ter by that name. Note, Sores in the body are to
be looked upon as the punishments of sin, and to be
hearkened to as calls to repentance.
4. The magicians themselves were struck with
these boils, v'. 11. (1.) Thus they were punished,
both, [1.] For helping to harden Pharaoh's heart,
as Ely mas for seeking to pervert the right ways of
the Lord; God will severely reckon with those that
strengthen the hands of the wicked in their wick
edness. As also, [2. ] For pretending to imitate the
former plagues, and making themselves and Pha
raoh sport with them. They that would produce
lice, shall, against their wills, produce boils. Note,
It is ill jesting with God's judgments, and more
dangerous than playing with fire. Be ye not mock
ers, lest your bands be made strong. (2.) Thus
they were shamed in the presence of their admirers.
How weak were their enchantments, which could
not so much as secure themselves ! The devil can
give no protection to those that are in confederacy
with him. (3.) Thus they were driven the field.
Their power was restrained before, (ch. 8. 18.) but
they continued to confront Moses, and confirm Pha
raoh in his unbelief, till now, at length, they were
forced to retreat, and could not stand before Moses,
to which theapostie refers, (2 Tim. 3. 9.) when he
says, that th eir folly was made manifest unto all men.
5. Pharaoh' continued obstinate, for now the Lord
hardened his heart, v. 12, Before, he had harden-
ened his own heart, and resisted the grace of God;
and now, God justly gave him up to his own heart's
lusts, to a reprobate mind, and strong delusions,
permitting Satan to blind and harden him, and or
dering every thing, from henceforward, so as to
make him more and more obstinate. Note, Wilful
hardness is commonly punished y/ithjudicial hard
ness. If men shut their eyes against the light, it is
just with God to close their eyes. Let us dread
this as the sorest judgment a man can be under, on
this side hell.
13. 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. 14. For I
will at this time 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, that I may
smite thee and thy people with pestilence ;
and thou shalt be cut off from the earth.
16. And in very deed for this catise have I

raised thee up, for to show in thee my pow
er; and that my name may be declared
throughout all the earth. 17. As yet exalt-
est thou thyself against my people, that thou
wilt not let them go? 18. Behold, to-mor
row about this time, I will cause it to rain
a very grievous hail, such as hath not been
in Egypt since the foundation thereof even
until now. 19. Send therefore now, and
gather thy cattle, and all that thou hast in
the field; for upon every, man and beast
which shall be found in the field, and shall
not be brought home, the hail shall come
down upon them, and they shall die. 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. Here is,
I. A general declaration of the wrath of God
aigainst Pharaoh for his obstinacy. Though God
has hardened his heart, (v. 12.) yet Moses must
repeat his applications to him; God suspends his
grace, and yet demands obedience, to punish him
for requiring bricks of the children of Israel, when
he denied them straw. God would likewise show
forth a pattern of long-suffering, and how he waits
to be gracious to a rebellious and gainsaying people.
Six times the demand had been made in vain, yet
Moses must make it the seventh time, Let my peo
ple go, v. 13.
A most dreadful message Moses is here ordered
to deliver to him, whether he will hear, or whether
he will forbear. 1. He must tell him that he is
marked for ruin; that he now stands as the butt at
which God would shoot all the arrows of his wrath;
(v. 14, 15.) Now I will send all my plagues. Now
that no place is found for repentance in Pharaoh,
nothing can prevent his utter destruction, for that
only would have prevented it. Now that God be
gins to harden his heart, his case is desperate. "I
will send my plagues upon thy heart, not only tem
poral plagues upon thy body, but spiritual plagues
upon thy soul." Note, God can send plagues upon
the heart, either by making it senseless, or by
making it hopeless — and those are the worst
plagues, Pharaoh must now expect no respite, no
cessation of arms, but to be followed with plague
upon plague, till he is utterly consumed. Note,
When God judges, he will overcome; none ever
hardened his heart against him, and prospered. 2,
He must tell him, that he is to remain in history, a
standing monument of the justice and power of
God's wrath; (v. 16.) "For this cause have I raised
thee up to the throne at this time, and made thee
to stand the shock of the plagues hitherto, to show
in thee my power." Providence ordered it so, that
Moses Should have a man of such a fierce and stub
born spirit as he was, to deal with; and every thing
was so managed in this transaction, as to make it a
most signal and memorable instance of the power
God has, to humble and bring down the proudest
of his enemies. Every thing concurred to signalize
this, that God's name, that is, his incontestable
sovereignty, his irresistible power, and his inflexi
ble justice, might be declared throughout all the
earth, not only to all places, but through all ages
while the earth remains. Note, God sometimes
raises up very bad men to honour and power

262

EXODUS, IX.

spares them long, and suffers them to grow insuf
ferably insolent, that he may be so much the more
glorified in their destruction at last See how the
neighbouring nations, at that time, improved the
ruin of Pharaoh to the glory of God; (ch. 18.
11.) Jethro said upon it, Now know I that the Lord
is greater than all gods. The apostle illustrates
the doctrine of God's sovereignty with this instance,
Rom. 9. 17. To justify God in these resolutions,
Moses is bid to ask him, (*. 17. ) As yet exdltest
thou thyself against my people? Pharaoh was a
great king, God's people were poor shepherds at
the best, and now poor slaves, and yet Pharaoh
shall be ruined, if he exalt himself against them,
for it is considered as exalting himself against God.
This was not the first time he reproved kings for
their sakes, and let them know that he would not
suffer his people to be trampled upon and insulted,
no, not by the most powerful of them.
II. Here is a particular prediction of the plague
of hail, (v. 18. ) and a gracious advice to Pharaoh
and his people to send for their servants and cattle
out of the field, that they might be sheltered from
the hail, v. 19. Note, When God's justice threat
ens ruin, his mercy, at the same time, shows us a
way of escape from it, so unwilling is he that any
should perish. See here what care God took, not
only to distinguish between Egyptians and Israel
ites, but between some Egyptians and others. If
Pharaoh will not yield, and so prevent the judgment
itself, yet an opportunity is given to those that had
any dread of God and his word, to. save themselves
from sharing in the judgment Note, Those that
will take warning, may take shelter; and those that
will not, may thank themselves if they fall by the
overflowing scourge, and the hail which will sweep
away the refuge of lies, Isa. 28. 17. See the dif
ferent effect of this warning. 1. Some believed the
things which were spoken, and they feared, and
housed their servants and cattle, v. 20. like Noah;
(Heb. 11. 7.) and it was their wisdom. Even
among the servants of Pharaoh there were some
that trembled at God's word; and shall not the
sons of Israel dread it? But, 2. Others believed
not; though, whatever plague Moses hath hitherto
foretold, the event exactly answered to the predic
tion: and though, if they had had any reason to
question this, it would have been no great damage
to them to have kept their cattle in the house for
one day, and so, supposing it a doubtful case, to
have chosen the surer side; yet they were so
fool-hardy as in defiance to the truth of Moses, and
the power of God, (of both which they had already
had experience enough to their cost,) to leave their
cattle in the field. Pharaoh himself, it is probable,
giving them an example ofthe presumption, v. 21.
Note, Obstinate infidelity is deaf to the fairest
warnings and the wisest counsels, which leaves the
blood of them that perish upon their own heads.
22. And 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 stretch
ed forth his rod toward heaven; and the
Lord sent thunder 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 ol
Israel were, was there no hail. 27. And
Pharaoh sent, and called for Moses and
Aaron, and said unto them, I have sinned
this time : the Lord is righteous, and I and
my people are wicked. 28. Entreat the
Lord (for it is enough) that there be no
more mighty thunderings and hail; and 1
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 boil
ed.* 32. But the wheat and the rye werp
not smitten; for they were not grown up.
33. And Moses went out of the city from
Pharaoh, and spread abroad his hands unto
the Lord; and the thunders and hail ceas
ed, and the rain was not poured upon the
earth. 34. And when Pharaoh saw that
the rain and the hail and the thunders were
ceased, he sinned yet more, and hardened
his heart, he and his servants. 35. And
the heart of Pharaoh was hardened, neither
would he let the children of Israel go ; as
the Lord had spoken by Moses.
The threatened plague of hail is here summoned
by the powerful hand and rod of Moses, (v. 22, 23. )
and it obeys the summons, or rather the divine
command; for fire and hail fulfil God's word, Ps.
148. 8. And here we are told,
I. What desolations it made upon the earth; the
thunder and fire from heaven (or lightning,) made
it both the more dreadful, and the more destroying,
v. 23, 24. Note, God makes the clouds not only
his storehouses whence he drops fatness on his peo
ple, but his magazines whence, when he plenses,
he can draw out a most formidable train of artille
ry, with which to destroy his enemies. He him
self speaks of the treasures of hail which he hath
reserved against the day of battle and war, Job 38.
22, 23. Woful havoc this hail made in the land cf
Egypt It killed both men and cattle, and battered
down, not only the herbs, but the trees, v. 25. The
corn that was above ground, was destroyed, and
that only preserved, which as yet was not come up,
v. 31, 32. Note, God has many ways of taking away
the corn in the season thereof, (Hos. 2. 9.) either by a
secret blasting, or a noisy hail. In this plague, the
hot thunderbolts, as well as the hail, are said to de
stroy their flocks, Ps. 78. 47, 48, and see Ps. 105.
32, 33. Perhaps David alludes to this, when al
luding to God's glorious appearances for the dis-
* Risen in stalk.  Ed.

EXODUS, X.

21/3

comfiture of his enemies, he speaks of the hail
stones and coals' of fire he threw among them, Ps.
18. 12, 13. And there is a plain reference to if, on
the pouring out of the seventh vial, Rev. 16. 21.
Notice is here taken, (v. 26.) of the land of Go
shen's being preserved from receiving any damage
by this plague. God has the directing of the preg
nant clouds, and causes it to rain or hail on one city
and not on another, either in mercy or in judg
ment II. What a consternation it put Pharaoh in; see
what effect it had upon him; 1. He humbled him
self to Moses in the language of a penitent, v. 27,
28. No man could have spoken better. 'He owns
himself on the wrong side in his contest with the
God of the Hebrews; "I have sinned in standing
it out so long1:" he owns the equity of God's, pro
ceedings against him; The Lord is righteous, and
must be justified when he speaks, though he speaks
in thunder and lightning: he condemns himself and
his land; "land my people are wicked, and de
serve what is brought upon us:" he begs the pray
ers of Moses; "Entreat the Lord for me, that this
direful plague may be removed." And, lastly, he
promises to yield up his prisoners; I will let you go.
What could one desire more? And yet his heart
was hardened all this while. Note, The terror of
the rod often extorts penitent acknowledgments
from those who have no penitent affections; under
the surprise and smart of affliction, they startup,
and say that which is adapted and important; not
because they are deeply affected, but because they
know that they should be, and that it is meet to be
said. 2. Moses hereupon becomes an intercessor
for him with God. Though he had all the reason
in the world to think that he would immediately
repent of his repentance, and told him so, (v. 30.)
yet he promises to be his friend in the court of Hea
ven. N°te, Even those whom we had little hopes
of, yet we should continue to pray for, and to ad
monish, 1 Sam. 12. 23. Observe, (1.) The place
Moses chose for his intercession, he went out ofthe
city, (v. 33. ) not only for privacy in his communion
with God, but to show that he durst venture abroad
into the field, notwithstanding the hail and light
ning which kept Pharaoh and his servants within
doors; knowing that every, hailstone had its direc
tion from his God, who meant him no hurt. Note,
Peace with God makes men thunder-proof, for it is
the voice of their Father. (2.) The gesture; he
spread abroad his hands unto the Lord; an outward
expression of earnest desire and" humble expecta
tion: those that come to God for mercy, must stand
ready Vj receive it (3.) The end Moses aimed at
in interceding for him, That thou mayest know, and
be^convinced, that the earth is the Lord's, (v. 29. )
that is, that God has a sovereign dominion over all
the creatures, that they all are ruled by him, and
therefore that thou oughtest to be so. See what
various methods God uses to bring men to their
proper senses. Judgments are sent, and judgments i
removed, and all for the same end, to make men ]
know that the Lord reigns. (4. ) The success of it !
[1.1 He prevailed with God, v. 33. But, [2.] He i
could not preyail with Pharaoh; he sinned yet
more, and hardened his heart, v. 34, 35. The
grayer of Moses opened, and shut heaven, like
lias's, (Jam. 5. 17, 18.) and such is the power of
God's two witnesses; (Rev. 11. 6.) yet neither Mo
ses nor Elias, nor those two witnesses, could subdue
the hard hearts of men. Pharaoh was frightened
into a compliance by the tremendous judgment, but
when it was over,, his convictions vanished, and his
:air promises were forgotten. ^Tote, Little credit
.s to be given to confessions upon the rack. Nay,
Those that are not bettered by judgments and mer
cies, are commonly made worse.

CHAP. X.
The eighth and ninth of the plagues of Egypt, that of lo
custs, and that of darkness, are recorded in this chapter.
I. Concerning the plague of locusts. 1. God instructs
Moses in the meaning of these amazing dispensations of
his providence, v. 1, 2. St. He threatens the locusts, v.
3 . . 6. 3. Pharaoh, at the persuasion of his servants, is
willing to treat again with Moses ; (v. 7 . . 9. ) but they
cannot agree, v. V), 11. 4. The locusts come, y. 12 . . 15.
6. Pharaoh cries Peeeavi — / Aaye offended; (v. J 6, 17.)
Whereupon Moses prays for the removal of the plague,
and it is done ; but Pharaoh's heart is still hardened, v.
18. . 2fl. II. Concerning the plague of darkness, 1. It is
inflicted, y. SI. . 23. 2- Pharaoh again treats with Moses
about a surrender, but the treaty breaks off in a heat, v.
24. . 29.
1. A ND the Lord said unto Moses, Go
J\. in unto Pharaoh : for I have harden
ed his heart, and the heart of his servants,
that I mighjt show 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 I have wrought in Egypt, and my
signs which I h$ve dpnp among them; that
ye may know now that I am the Lord. 3.
And Moses and Aaron came in unto Pha
raoh, and said unto him, Thus saith the
Lord God of the Hebrews, How long wilt
thou refuse to humble thyself before me?
Let my people go, that they may serve me.
4. Else, if thou refuse to let my people go,
behold, tq-morrow will I bring the locusts
into thy coast: 5. And they shall cover
the face of the earth, that one cannot be
able to see the earth : and they shall eat
the residue of that which is escaped, which
remaineth unto you from the hail, and shall
eat every tree which groweth for you out
of the field: 6. And they shall fill thy
houses, and the houses of all thy servants,
and the houses of all the Egyptians; which
neither thy fathers, nor thy fathers' fathers
have seen, since the day that they were
upon the earth unto this day. And he
turned himself, and went out from Pharaoh.
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
that Egypt is destroyed? 8. And Moses
and Aaron were brought again unto Pha
raoh : 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 flocks
and with our herds will we 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 lit
tle ones : look to it ; lor evil is before you.
If. Not so : go now ye that are men, and
serve the Lord; for that you did desire.

264

EXODUS, X

And they were driven out from Pharaoh's
presence. Here,
I. Moses is instructed; we may well suppose that
he, for his part, was much astonished both at Pha
raoh's obstinacy and at God's severity, and could
not but be compassionately concerned for the deso
lations of Egypt, and at a loss to conceive what this
contest would come to at last Now here God tells
him what he designed; not only Israel's release, but
the magnifying ofhis own name, That thou mayest
tell in thy writings, which shall continue to the
world's end, what I have wrought in Egypt, v. 1,
2. The ten plagues of Egypt must be inflicted,
that they may be recorded for the generations to
come as undeniable proofs, 1. Of God's overruling
power in the kingdom of nature, his dominion over
all the creatures, and his authority to use them
either as servants to his justice, or sufferers by it,
according to the council of his will. 2. Of God's
victorious power over the kingdom of Satan, to re
strain the malice, and chastise the insolence, of his
and his church's enemies. These plagues are
standing monuments of the greatness of God, the
happiness of the church, and the sinfulness of sin;
and standing monitors to the children of men in all
ages, not to provoke the Lord to jealousy, nor to
strive with their Maker. The benefit of these
instructions to the world sufficiently balances the
expense. II. Pharaoh is reproved, (v. 3.) Thus saith the
Lord God of the poor despised persecuted He
brews, How long wilt thou refuse to humble thyself
before me? Note, It is justly expected from the
-greatest of men, that they humble themselves be
fore the great God, as it is at their peril if they
refuse to do it. This has more than once been
God's quarrel with princes; Belshazzar did not
humble his heart, Dan. 5. 22. Zedekiah humbled
not himself before Jeremiah, 2 Chron. 36. 12.
Those that will not humble themselves, God will
humble. Pharaoh had sometimes pretended to
humble himself, but no account was made of it, be
cause he was neither sincere nor constant in it
III. The plague of locusts is threatened, v. 4. . 6.
The hail had broken down the fruits of the earth,
but these locusts should come and devour them:
and not only so, but they should fill their houses,
whereas the former inroads of these insects had
been confined to their lands. This should be much
worse than all the calamities of that kind which
had ever been known. Moses, when he had de
livered his message, not expecting any better
answer than he had formerly, turned himself and
went out from Pharaoh, v. 6. Thus Christ ap
pointed his disciples to depart from those who
would not receive them, and to shake- off the dust
off their feet for a testimony against them; and
ruin is not far off from those who are thus justly
abandoned by the Lord's messengers, 1 Sam. 15.
27, &c.
iV. Pharaoh's attendants, his ministers of state,
or privy counsellors, interpose, to persuade him to
come to some terms with Moses, v. 7. They, as
in duty bound, represent to him the deplorable
condition of the kingdom, (Egypt is destroyed,)
and advise him by all means to release his prisoners;
(Let the men go;) for Moses, they found, would be
a snare to them till it was done, and it were better
to consent at first than to be compelled at last; the
Israelites were become a burthensome stone to the
Egyptians, and now, at length, the princes of Egypt
were willing to be rid of them, Zech. 12. 3. Note,
It is a thing to be regretted, (and prevented, if pos
sible,) that a whole nation should be ruined for the
pride and obstinacy of its princes, Salus populi su-

premalex — To consult the welfare of tlie peoph is
the first of laws.
V. A new treaty is, hereupon, set on foot between
Pharaoh and Moses, in which Pharaoh consents for
the Israelites to go into the wilderness to do sacri
fice; but the matter in dispute was, who should go,
v. 8. 1. Moses insists upon it, that they should
take their whole families, and all their effects, along
with them, v. 9. Note, Those that serve God,
must serve him with all they have. Moses pleads,
"We must hold a feast, therefore we must have
our families to feast with, and our flocks and herds
to feast upon, to the honour of God." 2. Pharaoh
will by no means grant this: he will allow the men
to go, pretending that this was all they desired,
though this matter was never yet mentioned in any
of the former treaties; but, for the little ones, he
resolves to keep them as hostages, to oblige them
to return, v. 10, 11.' More than this, he grows
wroth, and swears that they shall not remove their
little onesj assuring them' it was at their peril, if
they did. Note, Satan does all he can, to hinder
those that serve God themselves, from bringing
their children in to serve him. He is a sworn ene
my to early piety, knowing how destructive it is to
the interests of his kingdom: whatever "would put
us from engaging our children to the utmost in God's
service, we have reason to suspect the hand of Sa
tan in it. 3. The treaty, hereupon, breaks off ab
ruptly; they that went out from Pharaoh's presence,
(v. 6.) were now driven out. Those will quickly
hear their doom, that cannot bear to' hear their
duty. See 2 Chron. 25. 16. Quos Deus destruet,
eos dementas — Whom God intends to destroy, he
delivers up to infatuation. Never was man so in-
fatuated to his own ruin as Pharaoh was.
12. 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 eat every
herb of the land, even all that the hail hath
left. 13. And Moses stretched forth his
rod 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 were 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 darkened ; and they
did eat every herb of the land, and all the
fruit of the trees which the bail 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,
and entreated the Lord. 19. And the
Lord turned a mighty strong west wind,

EXODUS, X.

266

which took away the locusts, and cast
them into the Red Sea ; there remained not
one locust in all the coasts of Egypt. 20.
But the Lord hardened Pharaoh's heart,
so that he would not let the children of Is
rael go.
Here is,
1. The locusts' invasion of the land; God's great
army, Joel 2. 11. God bids Moses stretch out his
hand, (v. 12.) to beckon them, as it were, for they
came at a call, and he stretched forth his rod, v.
13. Compare ch. 9. 22, 23. Moses ascribes it to
the stretching out, not of his own hand, but of the
rod of God, the instituted sign of God's presence
with him. The locusts obey the summons, and fly
upon the wings of the wind, the east wind, and ca
terpillars, without number, as we are told, Ps. 105.
34, 35. A formidable army of horse and foot
might more easily have been resisted than this host
of insects; who then is able to stand before the great
God? II. The desolations they made in it; (v. 15.)
They covered the face of the earth, and ate up the
fruit of it The earth God has given to the chil
dren of men; yet, when God pleases, he can disturb
their possession, and send locusts and caterpillars
to force them out Herbs grow for the service of
man; yet, when God pleases, those contemptible
insects shall not only be fellow-commoners with
him, but shall plunder him, and eat the bread out
of his mouth. Let our labour be, not for the habi
tation and meat which thus lie exposed, but for
those which endure to eternal life, which cannot be
thus invaded, nor thus corrupted.
III. Pharaoh's submission hereupon, v. 16, 17.
He had driven Moses and Aaron from him, (v. 11. )
telling them (it is likely), he would have no more to
do with them. But now he calls for them again in
all haste, and makes court to them with as much
respect as before he had dismissed them with dis
dain. Note, The day will come, when those who
set at nought their counsellors, and despise all their
reproofs, will be glad to make an interest in them,
and engage their intercessions for them. The
foolish virgins court the wise to give them of their
oil; and see Ps. 141. 6.
1. Pharaoh confesses his fault; I have sinned
against the Lord your God, and against you. He
now sees his own folly in the slights and affronts he
had put on God and his ambassadors, and seems, at
least, to repent of it. When God convinces men
of sin, and humbles them for it, their contempt of
God's ministers, and the word of the Lord in their
mouths, will certainly come into the account, and
lie heavy upon their consciences. Some think that
when Pharaoh said, "The Lord your God," he
did, in effect, say, "The Lord shall not be my
God." Many treat with God as a potent Enemy,
whom they are willing not to be at war with, but
care not for treating with him as their rightful
Prince, whom they are willing with loyal affection
to submit to. True penitents lament sin as com
mitted against God, even their own God, to whom
they stand obliged.
2. He begs pardon, not of God, as penitents
ought, but of Moses, which was more excusable in
him, because, by a special commission, Moses was
made a god to Pharaoh, and whosesoever sins he
remitted, they were forgiven; when he prays, For
give this once, he, in effect, promises not to offend
in like manner any more, yet seems loath to express
that promise, nor does he say any thing particularly
of letting the people go. Note,. Counterfeit repent
ance commonly cheats men with general promises,
and is loath to covenant against particular sins.
Vol,, i. — 2 L

3. He employs Moses and Aaron' to pray for him.
There are those, who, in distress, implore the help
of other persons' prayers, but have ho mind to pray
for themselves, showing thereby that they have no
true love to God, nor any delight in communion
with him. Pharaoh desires their prayers, that this
death only might be taken away, not this sin: he
deprecates the plague of lucusts, not the plague of
a hard heart, which yet was much the more dan
gerous. IV. The removal of the Judgment, upon the
prayer of Moses, v. 18, 19. This was, 1. As great
an instance of the power of God as the judgment
itself. An east wind brought the locusts, and now
a west wind carried them off. Note, Whatever
point of the compass the wind is in, it is fulfilling
God's word, and turns about by his counsel. The
wind bloweth where it listeth, as it respects any
control of burs; not so as it respects the control of
God; he directeth it under the whole heaven. 2. It
was as great a proof of the authority of Moses, and
as firm a ratification of his commission and his in
terest in that God who both makes peace and creates
evil, Isa. 45. 7. Nay, hereby he not only com
manded the respect, but recommended himself to
the good affections, of the Egyptians, inasmuch as,
while the judgment came, in obedience to his sum
mons, the removal of it was an answer to his pray
ers; he never desired the wofof day, though he
threatened it; his commission indeed ran against
Egypt, but his intercession was for it, which was a
good reason why they should love him, though
they feared him. 3. It was also as strong an argu
ment for their repentance as the judgment itself;
for by this it appeared that God is ready to forgive,
and swift to show mercy. If he turn away a par
ticular judgment, as he did often from Pharaoh, or
defer it, as in Ahab's case, upon the profession of
repentance, and the outward tokens of humiliation;
what will he do, if we be sincere, and how welcome
will true penitents be to him ! O that this goodness
of God might lead us to repentance !
V. Pharaoh's return to his impious resolution
again not to let the; people go, (v. 20.) through the*
righteous hand of God upon him, hardening his
heart, and confirming him in his obstinacy. Note,
Those that have often baffled their convictions, and
stood it out against them, forfeit the benefit .of
them, and are justly given up to those lusts of their
own hearts, which (how strong soever their convic
tions) prove too strong for them.
21. And the Lord said unto Moses,
Stretch out thine hand toward heaven, that
there may be darkness over the land of
Egypt, even darkness which may be felt.
22. And Moses stretched forth his hand
toward heaven; and thepe was a thick
darkness in all the land of Egypt three
days. 23. They saw not one another,
neither rose any from his place for three
days: but all the children of Israel had
light in their dwellings. 24. And Pharaoh
called unto Moses, and said, Go ye, serve
the Lord ; only let your flocks and your
herds be stayed : let your little ones also go
with you. 25. And Moses said, Thou
must give us also sacrifices and burnt-offer
ings, that we may sacrifice unto the Lord
our God. , 26. Our cattle also shall go with
us; there shall not a hoof be lelt Demnd:
for thereof must we take to serve the Lord

266

EXODUS, X

our God ; and we know not with what we
must serve the Lord until we come thith
er. 27. But the Lord hardened Pharaoh's
heart, and he would not let them go. 28.
And Pharaoh said unto him, Get thee from
me, take heed to thyself, see my face no
more : for in that day thou seest my face
thou shalt die. 29. And Moses said, Thou
hast spoken well; I will see thy face again
no more.
Here is,
1. The plague of darkness brought upon Egypt,
and a most dreadful plague it was, and therefore is
put first of the ten, (Ps. 105. 28.) though it was
One of the last; in the destruction of the spiritual
Egypt it is produced by the fifth vial, which is
poured out upon the seat of the beast, Rev. 16. 10,
His kingdom was full of darkness. Observe par
ticularly concerning this plague,
1. That it was a total darkness; we have reason
to think, not only that the lights of heaven were
clouded, but that all their fires and candles were
put out by the damps or clammy vapours which
were the cause of this darkness; for it is said, (v.
23. ) They saw not one another. It is threatened to
the wicked, (Job 18. 5, 6.) that the spark of his
fire shall not shine, (even the sparks of his own
kindling, as they are called, Isa. 50. 11.) and that
the light shall be dark in his tabernacle. Hell is
utter darkness; the light of a candle shall shine no
more at all in thee, Rev. 18. 23.
' 2. That it was darkness which might be felt, (v.
21.) felt in its causes by their fingers' ends, (so thick
were the fogs, ) felt in its effects, some think, by their
eyes, which were pricked with pain, and made the
more sore by their rubbing of them. Great pain is
spoken of as the effect of that darkness, (Rev. 16.
10.) which alludes to this.
3. No doubt it astonished and terrified them. The
cloud of locusts, which had darkened the land, (v.
15. ) was nothing to this. The tradition of the Jews
is, that in this darkness they were terrified by the
apparitions of evil spirits, or rather by dreadful
sounds and murmurs which they made, or (which
is no less fruitful) by the horrors of their own con
sciences; and this is the plague which some think is
intended, (for, otherwise, it is not mentioned at all
there,) Ps. 78. 49, He poured upon them the fierce
ness of his anger, by sending evil angels among
them, for to those to whom the Devil has been, a de
ceiver, he will, at length, be a terror.
4. It continued three days; six nights (says
Bishop Hall) in one; so long they were imprisoned
by those chains of darkness, and the most lightsome
palaces were perfect dungeons. No man rose from
his palace, v. 23. They were all confined to their
houses; and such a terror seized them, that few of
them had the courage to go from the chair to the
bed, or from the bed to the chair. Thus were they
Silent in darkness, 1 Sam. 2. 9. Now Pharaoh had
time to consider, if he would have improved it. Spi
ritual darkness is spiritual bondage; while Satan
blinds men's eyes that they see not, he binds their
hands and feet, that they work not for God, nor
move toward heaven. They sit in darkness.
5. It was a righteous thing with God thus to pun
ish them: Pharaoh and his people had rebelled
against the light of God's word, which Moses spake
to them; justly therefore are they punished with
darkness, for they loved it, and chose it rather. The
blindness of their minds brings upon them this dark
ness of the air; never was mind so blinded as Pha
raoh's, never was air so darkened as Egypt's. The
Egyptians by their cruelty would have extinguished

the lamp of Israel, and quenched their cgal; justly
therefore does God put out their lights; compare ft
with the punishment ofthe Sodomites, Gen. 19. 11.
Let us dread the consequences of sin; if three days'
darkness was so dreadful, what will everlasting
darkness be?
6. The children of Israel, at the same time, had
light in their dwellings, (v. 23.) not only in the land
of Goshen, where most of them dwelt, but in the
habitations of those who were dispersed among the
Egyptians. That some of them were thus dispersed,
appears from the distinction afterward appointed to
be put on their dpor-posts, ch. 12. 7. This is an in
stance, (1.) Ofthe power of God above the ordina
ry power of nature; we must riot think that we
share in common mercies, as a matter of course, and
therefore that we owe no thanks to God for them;
he could distinguish, and withhold that from us,
which he grants to others. He does indeed ordina
rily make his sun to shine on the just and the unjust,
but he could make a difference, and we must own
ourselves indebted to his mercy that he does not
(2.) Of the particular favour he bears to his people;
they walk in the light, when others wander end
lessly in thick darkness; wherever there is an
Israelite indeed, though in this dark world, there is
light, there is a child of light, one for whom light is
sown, and whom the day-spring from on high visits.
When God made this difference between the Israel
ites and the Egyptians, who would not have prefer
red the poorest cottage of an Israelite to the finest
palace of an Egyptian ? There is still a real differ
ence, though not so discernible a one, between the
house ofthe wicked, which is under a curse, and the
habitation of the just, which is blessed, Prov. 3. 33.
We should believe in that difference, and govern
ourselves accordingly. Upon Ps. 105. 28, He sent
darkness and made it dark, and they rebelled not
against his Word, some ground a conjecture, that
during these three days of darkness the Israelites
were circumcised, in order to their celebrating of
the passover which was now approaching; and that
that was the word against which they rebelled not;
for their circumcision, when they entered Canaan,
is spoken of as a second general circumcision, Josh.
5. 2. However, during these three days of dark
ness to the Egyptians, if God had so pleased, the
Israelites, by the light which they had, might have
made their escape, and without asking leave of
Pharaoh; but God would bring them outwit a high
hand, and not by stealth, or in haste, Isa. 52. 12.
II.. Here is the impression made upon Pharaoh
by this plague, much like that of the foregoing
plagues. 1. It awakened him so far, that he renewed the
treaty with Moses and Aaron, and now, at length,
consented that they should take their little ones
with them, only he would have their cattle left in
pawn, v. 24. It is common for sinners thus to bar
gain with God Almighty; some sins they will leave,
but not all, they will leave their sins for a time, but
they will not bid them a final farewell. They will
allow him some share in their hearts, but the world
and the flesh must share with him : thus they mock
God, but they deceive themselves. Moses resolves
not to abate in his terms; Our cattle shall go with
us, v. 26. Note, the terms of reconciliation are so
fixed, that, though men dispute them ever so long,
they cannot possibly alter them, nor bring them
lower. We must come up to the demands of God's
will, for we cannot expect he should condescend to
the provisos of our lusts. God's messengers must
always be bound up by that rule, (Jer, 15. 19.) Let
them return unto thee, but return not thou unto
them. Moses gives a very good reason why they
must take their cattle with them, they must go to'
do sacrifice, and therefore they must take whepe-

EXODUS, Xl.

267

withal. What numbers and kinds of sacrifices
would be required, they did hot yet know, and
therefore they must take all they had. Note, With
ourselves, and our children, we must devote all our
worldly possessions to the service of God, because
we know not what use God will make of , what we
have, nor in what way we may be called upon to
honour God with it.
2. Yet it exasperated him so far, that, when he
might not make his own terms, he broke off the
conference abruptly, and took up a resolution to
treat no more; wrath now came upon him to the ut
most, and he became outrageous beyond all bounds,
v. 28. Moses is dismissed in anger, forbidden the
court upon pain of death, forbidden so much as to
meet Pharaoh any more, as he had been used to do
by the river's side; In that day thou seest my face,
thou shalt die. Prodigious madness! Had not he
found that Moses could plague him without seeing his
face? Or, had he forgotten how often he had sent
for him as his physician to heal him, and ease him
of his plagues; and must he now be bid to come near
him no more? Impotent malice! To threaten him
with death, who was armed with such a power, and
at whose1 mercy he had so often laid himself. What
¦will hot hardness of heart, .and contempt of God's
word and commandments, bring men to?
Moses takes him at his word; (v. 29.) / will see
thy face no more, that is, "after this time;" for this
conference did not break off till c/t. 11.. 8.* when
Moses went out in a great anger, and told Pharaoh
how soon he would change his mind, and his proud
spirit would come down; which was fulfilled, (ch.
12. 31.) when Pharaoh became an humble suppli
cant to Moses to depart So that, after this inter
view, Moses came no more, till he was sent for.
Note, When men drive God's word from them, he
justly permits their delusions, and answers them ac
cording to the multitude of their idols. When the
Gadarenes desired Christ to depart, he left them
presently.
CHAP. XI.
Pharaoh had bid Moses to get out of his presence, (ch. 10.
28.) and Moses had promised this should be the last time
he would trouble him, yet he resolves to say out what he
had to say, before he left him; accordingly, we have, in
this chapter, I. The instructions God had given to Mo
ses, which he was now to pursue, (v. 1,2.) together with
the interest Israel and Moses had in the esteem of the
Egyptians, v. 3. II. The last message Moses delivered
to Pharaoh, concerning the death of the first-born, v.
4 . . 8. III. A repetition of the prediction of Pharaoh's
hardening his heart, (v. 9.) and the event answering to
it, v. 10.
1. A ND the Lord said unto Moses, Yet
J\. will I bring one plague more upon
Pharaoh, and upon Egypt ; afterwards he
will let you go hence : when he shall let you
go, he shall surely thrust you out hence alto
gether. 2. Speak now in the ears of the
people, and let every man borrow of his
neighbour, and every woman of her neigh
bour, jewels of silver, and jewels of gold. 3.
And the Lord gave the people favour in
the sight of the Egyptians. Moreover, the
man Moses was very great in the land of
Egypt, in the sight of Pharaoh's servants,
and in the sight of the people.
Here is,
1. The high favour Moses and Israel were in,
with God; (1. ) Moses was afavourite of Heaven; for
* Accordingly, some read the three verses ofthe eleventh chapter
as a parenthesis.— E».

God will not hide from him the thing he will do.
God not only makes him his messenger to deliver
his errands, but communicates to him, as the man of
his council, his purpose, that he would bring one
plague more, and but one, upon Pharaoh, by which
he would coiriplete the deliverance of Israel, v. 1.
Moses longed to see an end of this dreadful work, to
see Egypt no more plagued, and Israel no more op
pressed; "Well,"says God,. "now itisnearanend,
the warfare shall shortly be accomplished, the point
gained; Ph'arabh shall be forced to own himselfcoh-
quered, and to give tip the cause." After all the
rest of the plagues, God says, I will bring one more.
Thus, after all the judgments executed upon sin
ners in this world, still there is one more reserved to
be brought on them in the other world, which will
completely humble those whom nothing else would
humble. (2.) The Israelites were favourites of
Heaven, for God himself espoused their injured
cause, and takes care to see thempaid for all their
pains in serving the Egyptians. This was the last
day Of their servitude, they were about to go away,
and their masters, who had abused them in their
work, would now have defrauded them of their wa
ges, and have sent them away emptv; while the
poor Israelites were so fond of liberty , that they would
be satisfied with that, without pay, and would re
joice to get that upon any terms: but he that exe-
cuteth righteousness ana judgment for the oppress
ed, provided that the labourers should not lose their
hire, and ordered them to demand it now at their
departure, (v. 2.) in jewels of silver and jewels of
gold; to prepare for which, God, by the plagues,
had now made the Egyptians as willing topart with
them upon any terms, as, before, the Egyptians, by
their severities, had niade them willing to go upon
any terms. Though the patient Israelites were
content to lose their wages, yet God would not let
them go without them. Note, One way or other,
God will right the injured, who in humble silence
commit their cause to him ; and he will see to it, that
none be losers at last by their patient suffering, any
more than by their services.
The high favour Moses and Israel were in, with
the Egyptians, v. 3. (1.) Even the people that
had been hated and despised, now came to be re
spected; the wonders wrought on their behalf put
an honour upon them, and made them considerable.
How great do they become for Whom God thus
fights! Thus the Lord gave themfavour'm the sight
of the Egyptians, by making it appear how much
he favoured them : he also changed the spirit of the
Egyptians toward them, and made them to be pitied
of their oppressors, Ps. 106. 46. (2.) The man
Moses was very great How could it be otherwise,
when they saw what power he was clothed with,
and what wonders were wrought by his hand?
Thus the apostles, though otherwise despicable
men, came to be magnified, Acts, 5. 13. Those
that honour God, he will honour; and with respect
to those that approve themselves faithful to him,
how meanly soever they may pass through this
world, there is a day coming when they will look
great, very great, in the eyes of all the world, even
their s who now look upon them with the utmost
contempt. Observe, Though Pharaoh hated Mo
ses, there were those of Pharaoh's servants that re
spected him. Thus, in Caesar's household, even
Nero's, there were some that had an esteem foi
blessed Paul, Phil. 1. 13.
4. And Moses said, Thus saith the Lord.
About midnight will I go out into the
midst of Egypt: 5. And all the first-born in
the land of Egypt shall die, from the fira-
born of Pharaoh that sitteth upon his throne

268

EXODUS, XII.

even unto the first-born of the maid-servant
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 chil
dren of Israel shall not a dog move his
tongue, against man or beast; that ye may
know how that the Lord doth put a differ
ence between the Egyptians and Israel. 8.
And all these thy servants shall come down
unto me, and bow down themselves unto me,
saying, Get thee out, and all the people that
follow thee : and after that I will go out.
And he went out from Pharaoh in a great
anger. 9. And the Lord said unto Moses,
Pharaoh shall not hearken unto you; that
my wonders may be multiplied in the land
of Egypt. 10. And Moses and Aaron did
all these wonders before Pharaoh : and the
Lord hardened Pharaoh's heart, so that he
would not let the children of Israel go out
of his land.
Warning is here given to Pharaoh of the last and
conquering plague which was now to be inflicted,
which was the death of all the first-born in Egypt at
once. This had been first threatened, (ch. 4. 23.
I will slay thy son, thy first-born,) but is last exe-
cutec|;lesser judgments were tried, which, if they had
done the work, would have prevented this. See
how slow God is to wrath; and how willing to be
met with in the way of his judgments, and to have
his anger turned away, and particularly how pre
cious the lives of men are in his eyes: if the death
of their cattle would have humbled and reformed
them, their children had been spared; but if men
will not improve the gradual advances of divine
judgments, they must thank themselves, if they
find, in the issue, that the worst was reserved for
the last
1. The plague itself is here particularly foretold,
v. 4 . . 6. The time is fixed, about midnight: the
very next midnight, the dead time of the night,
when they were all asleep, all their first-born
should sleep the sleep of death, not silently and in
sensibly, so as not to be discovered till morning, but
so as to rouse the families at midnight to stand by
and see them die. The extent of this plague is de
scribed, v. 5. The prince that was to succeed in
the throne was not too high to be reached by it, nor
the slaves at the mill too low to be taken notice of.
Moses and Aaron were not ordered to summon this
plague, no, I will go out, saith tlie Lord, v. 4. It is
a fearful thing to fall into the hands of the living
God; what is hell but that?
2. The special protection which the children of
Israel should be under, and the manifest difference
that should be put between them and the Egyp
tians; while angels drew their swords against the
Egyptians, there should not so much as a dog bark
at any of the children of Israel, v. 7. An earnest
was hereby given of the difference which shall be
put in the great day between God's people and his
enemies: did men know what a difference God puts,
and will put to eternity, between those that serve
him and those that serve him not, religion would
not seem to them such an indifferent thing as they
make it, nor would they act in it with so much in
difference as they do.
3. The humble submission which Pharaoh's ser

vants should make to Moses, and how submissively
they should request him tp go; (v. 8. ) They shall
come down, and bow themselves. Note, The proud
enemies of God and his Israel shall be made to fall
under at last, (Rev. 3. 9. ) and shall be found lif-s to
them, Deut 33. 29. When Moses had thus deli
vered his message, it is said, He went out from
Pharaoh in a great anger, though he was the
meekest of all the men of the earth. Probably he
expected that the very threatening of the death of
the first-born would have induced Pharaoh to com
ply, especially as Pharaoh had complied so far al-
ready, and had seen how exactly all Moses's pre
dictions hitherto were fulfilled. But it had not that
effect; his proud heart would not yield, no, not to
save all the first-born of his kingdom : no marvel
that men are not deterred from vicious courses by
the prospects given them of eternal misery in the
other world, when the imminent peril they run of
the loss of all that is dear to them in this world will
not frighten them. Moses, hereupon, was provoked
to a holy indignation, being grieved, as our Saviour
afterward, forjthe hardness of his heart, Mark, 3.
5. Note, It is a great vexation to the spirits of good
ministers, to see people deaf to all the fair warn
ings given them, and running headlong upon ruin,
notwithstanding all the kind methods taken to pre
vent it Thus Ezekiel went in the bitterness of his
spirit, (Ezek. 3. 14.) because God had told him
that the house of Israel would not hearken unto
him, v. 7. To be angry at nothing but sin, is the
way not to sin in anger.
Moses, having thus adverted to the disturbance
which Pharaoh s obstinacy gave him, (1.) Reflects
upon theprevibus notice God had given him of this;
(v. 9. ) The Lord said unto Moses, Pharaoh shall
not hearken to you. The scripture has foretold the
incredulity of those who should hear the gospel,
that it might not be a surprise pr stumbling-bluck
to us, John 12. 37, 38. Rom. 10. 16. Let us think
never the worse of the gospel of Christ, for the
slights men generally put upon it, for we were told
before what cold entertainment it would meet with
(2. ) He recapitulates all he had said before to this
purport, (v. 10. ) that Moses did all these wonders,
as they are here related, before Pharaoh, (he him sell
was an eye-witness of them,) and yet he could not
prevail, which was a certain sign that God himself
had, in a way of righteous judgment, hardened his
heart. Thus the Jews' rejection of the gospel pf
Christ was so gross an absurdity, that it might
easily be inferred from it, that God had given them
the spirit of slumber, Rom. 11. 8.
CHAP. XII
This chapter gives an account of one of the most memora
ble ordinances, and one of the most memorable provi
dences, of all that are recorded in the Old Testament.
I. Not one of all the ordinances of the Jewish church
was more eminent than that of the passover, nor is any
one more frequently mentioned in the New Testament:
and we have here an account of the institution of it.
The ordinance consisted of three parts. 1. The killing
and eating of the paschal lamb, v. 1 . . 6, 8 . . 11. 2. The
sprinkling of the blood upon the door-posts, spoken of
as a distinct thing, (Heb. 11. 28.) and peculiar to this
first passover, (v. 7.) with the reason for it, v. 13. 3.
The feast of unleavened bread for seven days following ;
this points rather at what was to be done afterward, in
the observance of this ordinance, v. 14 . . 20. This in
stitution is communicated to the people, and they are
instructed in the observance, (I.) Of this first passover,
v. 21 . . 23. (2. ) Of the after passovers, v. 24 . . 27. And
the Israelites' obedience to these orders, v. 28. II. Not
one of all the providences of God concerning the Jewish
church was more illustrious, or is more frequently men
tioned, than the deliverance of the children of Israel out
of Egypt. 1. The first-born of the Egyptians are slain,
v. 29, 30. 2. Orders are given immediately for their dis
charge, v. 31 . . 33. 3. They begin their march. (I.)

EXODUS, XII.

269

Loaded with their own effects, v. 34. (2.) Enriched
with the spoils of Egypt, v. 35, 36. (3.) Attended with
a mixed multitude, v. 37, 38. (4. ) -Put to their shifts for
£ resent supply, v. 39. This event is dated, v. 40.. 42,
.astly, A recapitulation in the close, (1.) Of this me
morable ordinance, with some additions, v. 43 . . 49.
(2.) Of this memorable providence, v. 50, 51.
1 . AND the Lord spake unto Moses and
J3L Aaron in the land of Egypt, saying,
2. This month shall be unto you the begin
ning of months: it shall be the first month
of the year to you. 3. Speak ye unto all
the congregation of Israel, saying, In the
tenth day of this month they shall take to
them every man a lamb, according to the
house of their fathers, a lamb for a house :
4. And if the household be too little for the
lamb, let him and his neighbour next unto
his house take it, according to the number
of the souls : every man, according to his
eating, shall make your count for the lamb.
5. Your lamb shall be without blemish, a
male of the 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 the whole assem
bly of the congregation of Israel shall kill
it in the evening. 7. And they shall take
of the blood, and strike it on the two side-
Eosts and on the upper door-post of the
ouses wherein they shall eat it. 8. And
they shall eat the. flesh in that night, roast
with fire, and unleavened bread ; and with
bitter herbs they shall eat it. 9. Eat not
of it raw, nor sodden at all with water, but
roast with fire ; his head with his legs, and
with the purtenance thereof. 10. And ye
shall let nothing of it remain until the morn
ing; and that which remaineth of it until
the morning ye shall burn with fire. 11.
And thus shall ye eat it ; with 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: Is am the Lord. 13. And the
blood shall be to you for a token upon the
houses where you are: and when I see the
blood, I will pass over you, and the plague
shall not be upon you to destroy you, when
I smite the land of Egypt. 14. And this
day shall be unto you for a memorial ; and
you shall keep it a. feast to the Lord
throughout your generations; you shall
keep it a feast by an ordinance for ever.
15. Seven days shall ye eat unleavened
bread ; even the first day ye shall put away
leaven out of your houses : for whosoever
eateth leavened bread from the first day

until the seventh day, that soul shall be cut
off from Israel. 16. And in the first day
there shall be a holy convocation, and in the
seventh day there shall be a holy convoca
tion to you ; no manner of work shall be
done in them, save that which every man
must eat, that only may be done of you.
17, And ye shall observe the feast of un
leavened bread ; for in this self-same day
have I brought your armies out of the land
of Egypt: therefore shall ye observe this
day in your generations by an ordinance
for ever. 1 8. In the first month, on the four
teenth day of the month at even, ye shall
eat unleavened bread, until the one and
twentieth day of the month at even. 19.
Seven days shall there be no leaven found
in your houses : for whosoever eateth that
which is leavened, even that soul shall be
cut off from the congregation of Israel,
whether he be a stranger, or born in the
land. 20. Ye shall eat nothing leavened;
in all your habitations shall ye eat unlea
vened bread.
Moses and Aaron here receive of the Lord what
they were afterward to deliver to the people, con
cerning the ordinance of the passoyer, to which is
prefixed an order for a new style to be observed in
their months; (v. 1, 2.) This shall be to you the be
ginning of months. They had hitherto begun
their year from the middle of September, but
henceforward they were to begin it from the mid
dle of March, at least in all their ecclesiastical
computations. Note, It is good to begin the day,
and begin the year, especially to begin our lives,
with God. This new calculation began the year
with the spring, which reneweth the face of the
earth, and was used as a figure of the coming of
Christ, Cant. 2. 11, 12.
We may suppose, that, while Moses was bring
ing the ten plagues upon the Egyptians, he was di
recting the Israelites to prepare for their departure
at an hour's warning. Probably, he had by degrees
brought them near together from their dispersions,
for they are here called the congregation , of Israel;
(v. 3.) and to them as a congregation orders are
here sent Their amazement and hurry, it is easy
to suppose, were great; yet now they must apply
themselves to the observance of a sacred rite, to thp
honour of God. Note, When our heads are fullest
of care, and our hands of business, yet we must not
forget our religion, nor suffer ourselves to be indis
posed for acts of devotion.
I. God appointed, that, on the night wherein they
were to go out of Egypt, they should, in each of
their families, kill a lamb, or that two or three fa
milies, if they were small, should join for a lamb.
The lamb was to be got ready four days before, and
that afternoon they were to kill it, (v. 6.) as a sa
crifice; not strictly, for it was not offered upon the
altar, but as a religious ceremony, acknowledging
God's goodness to them, not only in preserving
them from, but in delivering them by, the plagues
inflicted on the Egyptians. See the antiquity of
family religion; and see the convenience of the join
ing of small families together for religious worship,
that it may be made the more solemn.
II. The lamb so slain they were to eat, roasted,
(we may suppose, in its several quarters,) with un
leavened bread and bitter herbs, because the)

270

EXODUS, XII.

were to eat it in haste, (v. 11.) and to leave none of
it until the morning; for God. would have them to
depend upon him for their daily bread, and not to
take thought for the morrow. He that led them,
would feed them.
III. Before they ate the flesh of the lamb, they
were to sprinkle the blood upon the door-posts, v. 7.
By this their houses were to be distinguished from
the houses of the Egyptians, and so their first-born
secured from the sword of the destroying angel, v.
12, 13. Dreadful work was to be made this night
in Egypt; all the first-born both of man and beast
were to be slain, and judgment executed upon the
gods of Egypt. Moses does not mention the fulfil
ment, in this chapter, yet he speaks of it, Numb. 33.
4. It is very probable that the idols which the
Egyptians worshipped were destroyed, those of
metal melted, those of wood consumed, and those
of stone broken to pieces; whence Jethro infers, (ch.
18. 11.) The Lord is greater than all gods. The
same angel that destroyed their first-born, demolish
ed their idols, which were no less dear to them.
For the protection of Israel from this plague, they
were ordered to sprinkle the blood of the lamb
upon the door-posts, their doing of which would be
accepted as an instance of their faith in the divine
warnings, and their obedience to the divine pre
cepts. Note, 1. In times of common calamity, God
will secure his own people, and set a mark upon
them, they shall be hidden either in heaven or
under heaven; preserved either from the stroke of
judgments, or, at least, from the sting of them. 2.
The blood of sprinkling is the saints' security, in
times of common calamity; that is it that marks
them for God, pacifies conscience, and gives them
boldness pf access to the throne" of grace, and so
becomes a wall of protection round them, and a wall
of partition between them and the children of this
world. IV. This was to be annually observed as a feast
of the Lord in their generations, to which the feast
of unleavened bread was annexed, during which,
for seven days, they were to eat no bread but what
was unleavened, in remembrance of their being
confined to such bread, of necessity, for many days
after they came out of Egypt, v. 14. . 20. The ap
pointment is inculcated for their better direction,
and that they might not mistake* concerning it, and
to awaken thbse, who perhaps in Egypt were
grown generally very stupid and careless in the
matters of religion, to a diligent observance of the
institution. Now, without doubt, there was much of the gos
pel in this ordinance; it is often referred to in the
New Testament, and, in it, to us is the gospel
preached, and not to them only who could not stead
fastly look to the end of these things, Heb. 4. 2. 2
Cor. 3. 13.
1. The paschal lamb was typical; Christ is our
Passover, 1 Cor. 5. 7. (1.) It was to be a lamb;
and Christ is the Lamb of God, (John, 1. 29.) often
in the Revelation called the Lamb, meek and inno
cent as a lamb, dumb before the shearers, before
the butchers. (2. ) It was to be a male of the first
year, (v. 5.) in its prime; Christ offered up himself
in the midst of his days, not in infancy with the
babes of Bethlehem. It denotes the strength and
sufficiency of the Lord Jesus, on whom our help
was 1 lid. (3. ) It was to be without blemish, (v. 5.)
deno' ing the purity of the Lord Jesus, a Lamb with
out spot, 1 Pet. 1. 19. The judge that condemned
him, (as if his trial were only like the scrutiny that
was made concerning the sacrifices, whether they
were without blemish or no,) pronounced him in
nocent. (4. ) It was to be set apart four days be
fore, (v. 3, 6.) denoting the designation of the Lord
Jesus to be a Saviour, both in the purpose and in

the promise. It is very observable, that, as Christ
was crucified at the passover, so he solemnly entered
into Jerusalem four days before the very day that
the paschal lamb was set apart (5.) It was to be
slain, and roasted with fire, (v. 6. . 9.) denoting the
exquisite sufferings of the Lord Jesus, even unto
death, the death of the cross. The wrath of God
is as fire, and Christ was made a curse for us. (6.)
It was to be killed by the whole congregation be
tween the two evenings, that is, between three
o'clock and six. Christ suffered at the end of the
world, (Heb. 9. 26. ) by the hand of the Jews, the
whole multitude of them, (Like, 23. 18.) and for the
good of all his spiritual Israel. (7.) Not a bone of
it must be broken, (v. 46. ) which is expressly said
to be fulfilled in Christ, (John, 19. 33, 36. ) denoting
the unbroken strength of the Lord Jesus.
2. The sprinkling of the blood was typical. (l.)It
was not enough that the blood of the lamb was shed,
but it must be sprinkled, denoting the application
of the merits of Christ's death to our souls; we must
receive the atonement, Rom. 5. 11. (2.) It was to
be sprinkled with a bunch of hyssop, (v. 22. ) dipt
in the basin. The everlasting covenant, like the
basin, is the conservatory of this blood, the benefits
and privileges purchased by it are laid up for us
there; faith is the bunch of hyssop by which we
apply the promises to ourselves, and the benefits of
the blood of Christ laid up in them. (3.) It was to
be sprinkled upon the door-posts, denoting the open
profession we are to make of faith in Christ, and
obedience to him, as those that are not ashamed to
own our dependence upon him. The mark of the
Beast may be received in the forehead, or in the
right-hand, but the seal of the Lamb is always in
the forehead, Rev. 7. 3. There is a back-way to
hell, but no back-way to heaven; no, that is a high
way. Isa. 35. 8. (4.) It was to be sprinkled upon
the lintel and the side-posts, but not upon the
threshold; (v. 7.) which cautions us to take heed of
trampling under foot the blood of the covenant,
Heb. 10. 29. It isprecious blood, and must be pre
cious to us. (5. ) The blood, thus sprinkled, was a
means of the preservation of the Israelites from the
destroying angel; who had nothing to do there
where the blood was. If the blood of Christ be
sprinkled upon our consciences, it will be our pro
tection from the wrath of God, the curse of the law,
and the damnation of hell, Rom. 8. 1.
3. The solemn eating ofthe lamb was typical of
our gospel-duty to Christ (1.) The paschal lamb
was killed, not to be looked upon only, but to be fed
upon; so we must by faith make Christ our's, as
we do that which we eat, and we must receive spi
ritual strength and nourishment from him, as from
our food, and have delight and satisfaction in him,
as we have in eating and drinking, when we are
hungry or thirsty: see John, 6. 53- -55. (2.) It was
to be all eaten; those that by faith feed upon Christ,
must feed upon a whole Christ; they must take
Christ and his yoke, Christ and his cross, as well
as Christ and his crown. Is Christ divided? Those
that gather much of Christ will have nothing over.
(3. ) It was to be eaten immediately, not deferred
till morning, v. 10. To-day Christ is offered, and
is to be accepted while it is called to-day, before
we sleep the sleep of death. (4.) It was to be
eaten With bitter herbs, (v. 8.) in remembrance of
the bitterness of their bondage in Egypt; we must
feed upon Christ with sorrow and brokenness of
heart, in remembrance of sin; this will give an ad
mirable relish to the paschal lamb; Christ will be
sweet to us, if sin be bitter. (5.) It was to be eat
en in a departing posture; (v. 11.) when we feed
upon Christ by faith, we must absolutely forsake
the rule and dominion of sin, shake off Pharaoh's
yoke; and we rtiust sit loose to the world, and every

EXODUS, XII.

271

thing in it, forsake alj for Christ, and reckon, it no
bad bargain. Heb. 13. 13, 14.
4. The feast of unleavened bread was typical of
the Christian life, 1 Cor. 5. 7, 8. Having received
Christ Jesus the Lord, (1.) We must keep a feast,
in holy joy, continually delighting ourselves in
Christ Jesus; no manner of work must be done, (v.
16.) no care admitted and _, indulged inconsistent
with, or prejudicial to, this holy joy: if true believ
ers have not a continual feast, it is their own fault.
(2.) It must be a feast of unleavened bread, kept in
charity, without the leaven of malice, and in sin
cerity, without the leaven of hypocrisy. The law
was very strict as to the passover, and the Jews
were so in their usages, that no leaven should be
found in their houses, v. 19. All the old leaven of
sin must be put far from us, with the utmost cau
tion and abhorrence, if we would keep the feast of
a holy life to the honour of Christ (3.) It was by
an ordinance for ever; (v. 17.) as long as we live
we must continue feeding upon Christ, and rejoic
ing in him always, with thankful mention of the
great things he has done for us.
21. Then Moses called for all the elders
of Israel, and said unto them, Draw out,
and take you a lamb, according to your fa
milies, and kill the passover. 22. And ye
shall take a bunch of hyssop, and dip it in
the blood that is in the bason, and strike the
lintel and the two side-posts with the blood
that is in the bason; and none of you shall
go out at the door of his house until the
morning. 23. For the Lord will pass
through to smite the Egyptians; and when
he seeth the blood upon the lintel, and on
the two side-posts, the Lord will pass over
the door, and will not suffer the destroyer to
come in unto your houses to smite you. 24.
And ye shall observe this thing for an ordi
nance to thee and to thy sons for ever. 25.
And it shall come to pass, when ye be come
to the land which the Lord will give you,
according as he hath promised, that ye shall
keep this service. 26. And it shall come to
pass, when your children shall say unto you,
What mean you by this service? 27. That
ye shall say, It is the sacrifice ofthe 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 people bowed the head,
and worshipped. 28. And the children of
Israel went away, and did as the Lord had
commanded Moses and Aaron, so did they.
I. Moses is here, as a faithful steward in God's
house, teaching the children of Israel to observe all
things which God had commanded him; and no
doubt he gave the instructions as largely as he re
ceived them, though they are not so largely record
ed. It is here added,
1. That this night, when the first-born were to
be destroyed, no Israelite must stir out of doors till
morning, that, is, till toward morning, when they
would be called for to march out of Egypt, v. 22.
Not but that the destroying angel could have known
an Israelite from an Egyptian in the street, but God
would intimate to them that their safety was owing

to the blood of sprinkling; if they put themselves
from under the protection of that, it was at theiij
peril: also, that those whom God has marked for
himself must not mingle themselves withevil-doers:
see Isa. 26. 20, 21. They must not go, out of the
doors, lest they should straggle and be out of the
way when they should be summoned to depart:
they must stay within, to wait for the salvation of
the Lord, and it is good to do so.
2. That hereafter they should carefully teach
their children the meaning of this service, v. 26,
27. Observe, (l.)The question which the chil
dren would ask concerning this solemnity, (which
they would soon take nptice of in the family,)
" What mean ye by this service? What is the mean
ing of all this care and exactness about eating this
lamb, and this unleavened bread, more than about
common food? Why such a difference between this
meal and other meals?" Note, [1.] It is a good
thing to see children inquisitive about the things of
God; it is to be hoped that they who are careful, to
ask for the way will find it. Christ himself, when
a Child, heard and, asked questions, Luke, 2. 46.
[2. ] It concerns us all rightly to understand the
meaning of those holy ordinances wherein we wor
ship God; what is the nature, and what the end,
of them : what is signified, and what intended; what
is the dirty expected from us in them, and what the
advantages to be expected by us. Every ordinance
has a meaning; some ordinances, as sacraments,
have not their meaning, so plain and obvious as
others have; therefore we are concerned to search,
that we may not offer the, blind for sacrifice, but may
do a reasonable service. If either we are ignorant
of, or mistaken about, the meaning of holy ordinan
ces, w,e can neither please God nor profit ourselves.
(2.) The answer which the parents were to return
to this question; (v. 27.) Ye shall say, It is the sa
crifice ofthe Lord's passover, that is, " By the kill
ing and sacrificing of this lamb, we keep in remem
brance that work of wonder and grace which God
did for our fathers when," [1.] "To make way for
our deliverance out of bondage, he slew the first
born of the Egyptians, so compelling them to sign
our discharge; and, [2.] "Though there were
with us, even with us, sins against the Lord our
God, for which the destroying angel, when he was
abroad doing execution, might justly have destroy
ed our first-born too, yet God graciously appointed
and accepted the family-sacrifice of a lamb instead
of the first-born, as, of old, the ram instead of
Isaac; and in every house where the lamb was
slain the first-born were saved." The repetition
of this solemnity in the return of every year was de
signed. First, To look backward as a memorial, that in
it they might remember what great things God had
done for them and their fathers. The word pesach
signifies a leap or transition: it is a passing over;
for the destroying angel passed over the houses of
the Israelites, and did not destroy their first-born.
When God brings utter ruin upon his people, he
says, I will not pass by them any more, (Amos, 7.
8. — 8. 2.) intimating how often he had passed by
them, as now when the destroving angel passed
over their houses. Note, 1. Distinguishing mer
cies lay under peculiar obligations. When a thou
sand fall at our side and ten thousand at our right
hand, and yet we are preserved, and have our lives
given us for a prey, this should greatly affect us, Ps.
91.7. In war or pestilence, if the arrow of death
has passed by us, passed over us, hit the next to us,
and just missed us, we must not say it was by
chance that we are preserved, but by the special
providence of our God. 2. Old mercies, to our
selves or to our fathers, must not be forgotten, but
be had in everlasting remembrance, that God may

272

EXODUS, Xll.

be praised, our faith in him encouraged, and our
hearts enlarged in his service.
Secondly, It was designed to look forward as an
earnest of the great sacrifice of the Lamb of God
in the fulness of time, instead of us and our first
born; we were obnoxious to the sword of the de
stroying angel, but Christ our Passover was sacri
ficed for us, his death was our life, and thus he was
the Lamb slain from the foundation of the world,
from the foundation of the Jewish church: Moses
kept the passover by faith in Christ, for Christ was
the end ofthe law for righteousness.
The people received these instructions with reve
rence and ready obedience. 1. They bowed the
head and worshipped; (v. 27.) they hereby signi
fied their submission to this institution as a law, and
their thankfulness for it as a favour and privilege.
Note, When God gives law to us, we must give ho
nour to him; when he speaks, we must bow our
heads and worship. 2. They went away and did
as they were commanded, v. 23. Here was none
of that discontent and murmuring among them
which we read of, ch. 5. 20, 21. The plagues of
Egypt had done them good, and raised their ex
pectations of a glorious deliverance, which before
they despaired of; and now they went forth to meet
it in the way appointed. Note, The perfecting of
God's mercies to us must be waited for in a humble
observance of his institutions.
29. And it came to pass, that at midnight,
the Lord smote all the first-born in the land
of Egypt, from the first-born of Pharaoh that
sat on his throne, unto the first-bom of the
captive that was in the dungeon ; and all
the first-born of cattle. 30. And Pharaoh
rose up in the night, he, and all his servants,
and all the Egyptians; and there was a
great cry in Egypt; for there was not a
house where there was not one dead. 31.
And he called for Moses and Aaron by
night, and said, Rise up, and get you forth
from among my people, both you and the
children of Israel ; and go, serve the Lord,
as ye have said. 32. Also take your flocks
and your herds, as ye have said, and be
gone; and bless me also. 33. And the
Egyptians were urgent upon the people,
that they might send them out of the land
in haste ; for they said, We be all dead men.
34. And the people took their dough be
fore it was leavened, their kneading-troughs
being bound up in their clothes upon their
shoulders. 35. And the children of Israel
did according to the word of Moses ; and
they borrowed of the Egyptians jewels of
silver, and jewels of gold, and raiment: 36.
And the Lord gave the people favour in the
sight of the Egyptians, so that they lent
unto them such things as they required: and
they spoiled the Egyptians.
Here is,
I. The Egyptians' sons, even their first-born,
slain, v. 29, 30. If Pharaoh would have taken the
warning which was given him of this plague, and
would thereupon have released Israel, what a great
many dear and valuable lives might have been pre
served ! But see what obstinate infidelity brings up

on men. Observe, 1. The time when this blow
was given; it was at midnight, which added to the
terror of it: the three preceding nights were made
dreadful by the additional plague of darkness,
which might be felt, and doubtless disturbed their
repose; and now, when they hoped for one quiet
night's rest, at midnight was the alarm given: when
the destroying angel drew his sword against Jerusa
lem, it was in the day-time, (2 Sam. 24. 15.) which
made it the less frightful; but the destruction of
Egypt was by a pestilence walking in darkness, Ps.
91. 6. Shortly there will be an alarming cry at
midnight, Behold, the bridegroom cometh. 2. On
whom the plague fastened; on their first-born, the
joys and hopes of their respective families. They
had slain the Hebrews' children, and now God
slew their's. Thus he visits the iniquity of the fa
thers upon the children; and he is not unrighteous
who taketh vengeance. 3. How far it reached; from
the throne to the dungeon: prince and peasant
stand upon the same level before God's judgments,
for there is no respect of persons with him: see
Job, 34. 19, 20. Now the slain of the Lord were
many; multitudes, multitudes fall in this valley of
decision, when the controversy between God and
Pharaoh was to be determined. 4. What an outcry
was made upon it; there was a great cry in Egypt,
universal lamentation for their only sons, (with
many,) and with all for their first-born. If any be
suddenly taken ill in the night, we are wont to call
up neighbours; but the Egyptians could have no
help, no comfort, from their neighbours, all being
involved in the same calamity. Let us learn hence,
(1.) To tremble heiore God, and to be afraid of his
judgments; Ps. 119. 120. Who is able to stand be
fore him, or dares resist him? (2. ) To be thankful
to God for the daily preservation of ourselves, and
our families: lying so much exposed, we have rea
son to say, "It is ofthe Lord's mercies that we are
not consumed."
II. God's sons, even his first-born, released; this
judgment conquered Pharaoh, and obliged him to
surrender at discretion, without capitulating. Men
had better come up to God's terms at first, for he
will never come down to their's, let them object as
long as they will. Now Pharaoh's pride is abased,
and he yields to all that Moses had insisted on;
Serve the Lord as ye have said, (v. 31.) and take
your flocks as ye have said, v. 32. Note, God's
word will stand, and we shall get nothing by dispu
ting it, or delaying to submit to it. Hitherto the Is
raelites were not permitted to depart, but now
things were come to the last extremity, in conse
quence of which, 1. They are commanded to de
part; (v. 31.) Rise up, and get you forth. Phara
oh had told Moses he should see his face no more;
but now he sent for him : those will seek GocLearly
in their distress who before had set him at defiance.
Such a fright he was now in, that he gave orders by
night for their discharge, fearing lest, if he delav
ed any longer, he himself should fall next; and that
he sent them out, not as men hated, (as the pagan
historians have represented this matter,) but asmen
feared, is plainly discovered by his humble request
to them; (v. 32.) Bless me also; Let me have your
prayers, that I may not be plagued for what is pass
ed, when you are gone." l?ote, Those that are
enemies to God's church are enemies to themselves,
and sooner or later they will be made to see it. 2.
They are hired to depart by the Egyptians; they
cried out, (v. 33.) We be all dead men. Note,
When death comes into our houses, it is seasonable
for us to think of our own mortality. Are our rela
tions dead? It is easy to infer thence that we are
dying, and, in effect, already dead, men. Upon
this consideration, they wr re urgent with the Israel
ites to be gone, which ga\ * great advantage to the

EXODUS, Xll.

273

Israelites in borrowing their jewels, v. 35, 36.
When the Egyptians urged them to be gone, it was
easy for them to say that the Egyptians had kept
them poor, that they could not undertake such a
journey with empty purses, but that, if they would
. give them wherewithal to bear their charges, they
would be gone. And this the Divine Wisdom de
signed, in suffering things to come to this extremi
ty, that they, becoming formidable to the Egyp
tians, might have what they would for asking; the
Lord also, by the influence he has on the minds of
people, inclined the hearts of the Egyptians to fur
nish them with what they desired, they probably
intending thereby to make atonement, that the
plagues might be staid, as the Philistines, when
they returned the ark, sent a present with it for
a tresspass-offering, having an eye to this prece
dent, 1 Sam. 6. 3-» 6. The Israelites might re
ceive and keep what they thus borrowed, or ra
ther required, of the Egyptians, (1.) As justly as
servants receive wages from their masters for work
done, and sue for it, if it be detained. (2.) As just
ly as conquerors take the spoils of their enemies
whom they have subdued; Pharaoh was in re
bellion against the God of the Hebrews, by which
all that he had was forfeited. (3. ) As justly as sub
jects receive the estates granted them by their
,jrince. God is the sovereign Proprietor of the
earth,, and the fulness thereof; and if he take from
one, and give to another, who may say unto him,
What doest thou? It was by God's special order
and appointment that the Israelites did what they
did, which was sufficient to justify them and bear
them out; but what they did will by no means au
thorize others (who cannot pretend to any such
warrant) to do the same. Let us remember, [1.1
That tlie King of kings can do no wrong. [2.]
That he will do right to those whom men injure, Ps.
146. 7. Hence it is that the wealth of the sinner
often proves to be laid up for the just, Prov. 13. 22.
Job, 27. 16, 17.
37. And the children of Israel journeyed
from Rameses to Succoth, about six hun
dred thousand on foot that were men, besides
children. 38. And a mixed multitude went
up also with them; and flocks and herds,
even very much cattle. 39. And they baked
unleavened cakes of the dough which they
brought forth out of Egypt, for it was not
leavened ; because they were thrust out of
Egypt, and could not tarry, neither had they
prepared for themselves any victual. 40.
Now the sojourning of the children of Israel,
who dwelt in Egypt, was four hundred and
thirty years. 41. And it came to pass at
the end ofthe four hundred and thirty years,
even the self-same day it came to pass, that
all the hosts of the Lord went out from the
land of Egypt. 42. It is a night to be much
observed unto the Lord for bringing them
out from the land of Egypt : this is that night
ofthe Lord to be observed of all the chil
dren of Israel in their generations.
Here is the departure of the children of Israel out
of Egypt: having obtained their dismission, they set
forward without delay, and did not defer till a more
convenient season. Pharaoh was now in a good
mind; but they had reason to think he would not
long continue so, and therefore it was no time to lin
ger. We have here an account,
Vol. i.— 2 M

1. Of their number, about six hundred thousand
men, (v. 37.) beside women and children, which, I
think, we cannot' suppose to make less than twelve
hundred thousand more. What a vast increase was
this, to arise from seventy souls in little more than
two hundred years' time ! See the power and effi
cacy of that blessing, when God commands it, Be
fruitful and multiply. This was typical of the
multitudes that were brought into the gospel-church
when it was first founded; so mightily grew the
word of God, and prevailed.
2. Of their retinue; (v. 38.) a mixed multitude
went up with them, hangers onto that great family:
some, perhaps, willing to leave their country, be
cause it was laid waste by the plagues, and to seek
their fortune, as we say, with the Israelites; others
went out of curiosity, to see the solemnities of Is
rael's sacrifice to their God, which had been, so
much talked of, and expecting to see some glorious
appearances of their God to them in the wilderness,
having seen such glorious appearpnces of their God
for them in the field of Zoan, Ps. 78. 12. Probably
the greatest part of this mixed multitude were but
a rude unthinking mob, that followed the crowd they
knew not why; we afterwards find that they proved
a snare to them; (Numb. 11. 4.) and it is probable
that when, soon afterward, they understood that the
children of Israel were to continue forty years in the
wilderness, they quitted them, and returned to
Egypt again. There were always those among the
Israelites that were not Israelites; and there are still
hypocrites in the church, who make a deal of mis
chief, but will be shaken off at last.
3. Of their effects. They had with them flocks
and herds, even very much cattle. This is taken
notice of, because it was long before Pharaoh would
give them leave to remove their effects, which
were chiefly cattle, Gen. 46. 32.
4. Of the provisions made for the camp, which
was very poor and slender. They brought some
dough with them out of Egypt in their knapsacks,
v. 34. They had prepared to bake the next day,
in order to their removal, understanding it was very
near; but, being hastened away sooner than they
thought of by some hours, they took the dough as it
was, unleavened, and When they came to Succoth,
their first stage, they baked unleavened cakes, and
though they were, of course, insipid, yet the liberty
they were brought into made it the most joyful meal
they had ever eaten in their lives. Note, The ser
vants of God must not be slaves to their appetites,
nor solicitous to wind up all the delights of sense to
their highest pitch. We should be willing to take
up with dry bread, nay, with unleavened bread, ra
ther than neglect or delay any service we have to do
for God, as those whose meat and drink it is to do his
will. 5. Ofthe date of this great event; it was just four
hundred and thirty years from the promise made to
Abraham (as the apostle explains it, Gal. 3. 17.) at
his first coming into Canaan, during all which time
the children of Israel, that is, the Hebrews, the
distinguished chosen seed, were sojourners in a land
that was not their's, either Canaan or Egypt. So
long the promise God made to Abraham of a settle
ment lay dormant and unfulfilled, but now at length
it revived, and things began to work toward the ac
complishment of it The first day of the march of
Abraham's seed toward Canaan was just four hun
dred and thirty years (it should seem to a day) from
the promise made to Abraham, (Gen. 12. 2.) I will
make of thee a great nation. See how punctual God is
to his time: though his promises be not performed
quickly, they will be accomplished in their season.
6. Ofthe memorableness of it; ( v. 42.) It is a
night to be much observed. (1.) The providences
of that first night were very observable; memora

274

EXODUS, XIII.

ble was the destruction of the Egyptians, and the
deliverance of the Israelites by it; God herein made
himself taken notice of. (2.) The ordinances of that
night, in the annual return of it, Were to be care
fully observed; This is that night of the Lord, that
remarkable night, to be celebrated in all genera
tions. Note, the great things God does for his peo
ple are not to be only a nine days' wonder, as we
Say, but the remembrance of them is to be perpetua
ted throughout all ages; especially the work of our
redemption by Christ: this first passover-night was
a night of the Lord, much to be observed; but the
last passover-night, in which Christ was betrayed,
(and in which the first passover, with the rest of the
ceremonial institutions, was superseded and abolish
ed, ) was a night of the Lord, much more to be ob
served, when a yoke, heavier than that of Egypt,
was broken from off our necks, and a land, better
than that of Canaan, set before us. That was a
temporal deliverance to be celebrated in their gene
rations; this an eternal redemption to be celebrated
in the praises of glorious saints, world without end.
43. And the Lord said unto Moses and
Aaron, This is the ordinance of the pass-
over : There shall no stranger eat thereof:
44. But every man's servant that is bought
for money, when thou hast circumcised him,
then shall he eat thereof. 45. A foreigner
and a hired servant shall not eat thereof.
46. In one house shall it be eaten : thou
shalt not carry forth aiight of the flesh
abroad out of the house ; neither shall ye
break a bone thereof. 47. All the congre
gation of Israel shall keep it. 48. And
when a stranger shall sojourn with thee, and
will keep the passover to the Lord, let all
his males be circumcised, and then let him
come near and keep it ; and he shall be as
one that is born in the land : for no uncir-
cumcised person shall eat thereof. 49. One
law shall be to him that is home-born, and
unto the stranger that sojourneth among you.
50. Thus did all the children of Israel : as
the Lord commanded Moses and Aaron,
so did they. 51. And it came to pass, the
self-same day. that the Lord did bring the
children of Israel out of the land of Egypt
by their armies.
Some further precepts are here given concerning
the passover, as it should be observed in times to
come. 1. All the congregation of Israel must keep it, v.
4,7. All that share in God s mercies should join in
thankful praises for them. Though it was observed
in families apart, yet it is looked upon as the act of
the whole congregation; for the lesser communi
ties constituted the greater. The New-Testament
passover, the Lord's supper, ought not to be neg
lected by any who are capable of celebrating it. He
is-unworthy the name of an Israelite that can con
tentedly neglect the commemoration of so great a
deliverance. 2. No stranger that was uncircumcised might be
admitted to eat of it, v. 43, 45, 48. None might s!t
At the table but those that came in by the door; nor
may any now approach to the improving ordinance
of the Lord's supper who have not first submitted to
the initiating ordinance of baptism. We must be

bom again by the word, ere we can be nourished by
it Nor shall any partake of the benefit of Christ's
sacrifice, or feast upon it, who are not first circum
cised in heart, Coloss. 2. 11.
3. Any stranger that was circumcised might be
welcomed to eat of the passover, even servants,' v.
44. If, by circumcision, they would make them
selves debtors to the law in its burthens, they were
welcome to share in the joy of its solemn feasts, and
not otherwise. Only it is intimated, (v. 48.) that
those who were masters of families must not only be
circumcised themselves, but have all their males
circumcised too. If, in sincerity, and with that zeal
which the thing requires and deserves, we give up
ourselves to God, we shall, with ourselves, give up
all we have to him, and do our utmost that all ours
may be his too. Here is an early indication of fa
vour to the poor Gentiles, that the stranger, if cir
cumcised, stands upon the same level with the home-
born Israelite. One law for both, v. 49. This was
a mortification to the Jews, and taught them that it
was their dedication to God, not their descent from
Abraham, that entitled them to their privileges. A
sincere proselyte was as welcome to the passover as
a native Israelite, Isa. 56. 6, 7.
4. In one house shall it be eaten, (v. 46. ) for good-
fellowship-sake, that they might rejoice together,
and edify one another in the eating of it. None of
it must be carried to another place, or left to anoth
er time; for God would not have them so taken up
with care about their departure, as to be indisposed
to take the comfort of it, but to leave Egypt, and en
ter upon a wilderness, with cheerfulness, and, in to
ken of that, to eat a good hearty meal. The Pa
pists' carrying of their consecrated host from house
to house, is not only superstitious in itself, but con
trary to this typical law of the passover, which was,
that no part cf the lamb should be carried abroad.
The chapter concludes with a repetition of the
whole matter, that the children ot Israel did as
they were bidden, and God did for them as he pro
mised; (v. 50, 51.) for he will certainly be the Au
thor of salvation to them that obey him.
CHAP. XIII.
In this chapter we have, I. The commands God gave to
Israel, 1. To sanctify all the firsf born to him, v. 1, 2. 2.
To be sure to remember their deliverance out of Egypt,
(v. 3, 4. ) and, in remembrance of it, to keep the feast
of unleavened bread, v. 5. .7. 3. To transmit the know
ledge of it with all possible care to their children, v.
6. .10. 4. To set apart unto God the firstlings of their
cattle, (v. 11.. 13.) and to explain that also to their chil
dren, v. 14. .16. II. The care God took of Israel, when
he had brought them out of Egypt. 1 . Choosing their
way for them, v. 17, 18. 2. Guiding them in the way,

v. 20. . 22. And their care of Joseph's bones, v. 19.
1. A ND the Lord spake unto Moses, say-
1 JL ing, 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. And Moses said unto
the people, Remember this day, in which ye
came out from Egypt, out of the house of
bondage ; for by strength of hand the Lord
brought you out from this place : there shall
no leavened bread be eaten. 4. This day
came ye out, in the month Abib. 5. And
it shall be, when the Lord shall bring thee
into the land of the Canaanites, and the
Hittites, and the Amorites, and the Hivites,
and the Jebusites, which he sware unto thy
fathers to give thee, a land flowing with

EXODUS, X1IL

•276

milk and honey, that thou shalt keep this
service in this month. 6. Seven days thou
shalt eat unleavened bread, and in the se
venth day shall be a feast to the Lord.
7. 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 show thy son in that day, say
ing, This is done because of that which the
Lord did unto me when 1 came forth out of
Egypt. 9. And it shall be for a sign unto
thee upon thine hand, and for a memorial
between thine eyes ; that the Lord's law
may be in thy mouth : for with a strong
hand hath the Lord brought thee out of
Egypt 10. Thou shalt therefore keep this
ordinance in his season from year to year.
Care is here taken to perpetuate the remem
brance, I. Of the preservation of Israel's first-born, when
the first-born of the Egyptians were slain. In me
mory of that distinguishing favour, and in gratitude
for it, the first-born, in all ages, were to be conse
crated to God, as his peculiars, (v. 2.) and to be
redeemed, v. 13. Gorl, who, by the right of crea
tion, is Proprietor and Sovereign of all the crea
tures, here lays claim in particular to the first-born
of the Israelites, by right of protection; Sanctify to
me all the first-born. The parents were not to
look upon themselves as interested in their first
born, till they had first solemnly presented them to
God, recognized his title to them, and received
them bask, at a certain rate, from him again. Note,
1. That which is, by special distinguishing mercy,
spared to us, should be, in a peculiar manner, dedi
cated to God's honour; at least, some grateful ac
knowledgment, in works of piety and charity,
should be made, when our lives have been given us
for a prey, or the lives of our children. 2. God,
who is the First and Best, should have the first and
best, and to him we should resign that which is
most;dear to us, and most valuable. The first-born
were the joy and hope of their families; Therefore
they shall be mine, says God. By this it will ap
pear that we love God best, (as we ought,) if we
are willing to part with that to him, which we love
best in this world. 3. It is the church of the first
born, that is sanctified to God, Heb. 12. 23. Christ
is the First-born among many brethren; (Rom. 8.
29.) and by virtue of their union with him, all that
are born again, and born from above, are accounted
as first-born. There is an excellency of dignity
and power belonging to them; and, if children, then
heirs. II. The remembrance of their coming out of
Egypt must also be perpetuated; (v. 3.) " Remem
ber this day.' Remember it by a good token, as the
most remarkable day of your lives, the birth-day
of your nation, or the day of its coming of age, to
be 'no longer under the rod." Thus the day of
Christ's resurrection' is to be remembered, for in it
we were raised up with Christ out of death's house
of bondage. The scripture tells us not expressly,
what day of the year Christ rose, (as Moses told
the Israelites what day of the year they were
brought out of Egypt, that they might remember
it yearly) but very particularly what day of the
week it was; plainly intimating, that, as the more
valuable deliverance, and of greater importance, it
should be remembered weekly. Remember it, for

by strength of hand the Lord brought you out.
Note, The more of God and his power appears in
any deliverance, the more memorable it is. Now,
that it might be remembered,
1. They must be sure to keep the feast of unlea
vened bread, v. 5 . .7. It was not enough that they
remembered it, but they must celebrate the memo
rial of it in that way which God had appointed, and
use the instituted means of preserving the remem
brance of it. So, under the gospel, we must not
only remember Christ, but do this in remembrance
of him. Observe how strict the prohibition of lea
ven is; (v. 7. ) not only, no leaven must be eaten,
but none must be seen, no not in all their quarters.
Accordingly, the Jews' usage was, before the feast
of the passover, to cast all the leavened bread out
of their houses: they either burnt it, or buried it, or
broke it small, and scattered it in the wind; they
searched diligently with lighted candles in all the
corners of their houses, lest any leaven should re
main. The care and strictness enjoined in this mat
ter were designed, (1. ) To make the feast the more
solemn, and consequently the more taken notice of
by their children, who would ask, "Why is so
much ado made?" (2.) To teach us how solicit
ous we should be to put away from us all sin, 1
Cor. 5. 7.
2. They must instruct their children in the mean
ing of it, and relate to them the story of their deli
verance out of Egypt, v. 8. Note, (1.) Care must
be taken betimes to instruct children in the know
ledge of God. Here is an ancient law for catechi
sing. (2. ) It is particularly of great use to acquaint
children betimes With the stories of the scripture;
and to make them familiar to them. (3.) It is a
debt we owe to the honour of God, and to the be-- '
nefit of our children's souls, to tell them of the great
works God has done for his church, both those
which we have seen with our eyes done in our day,
and which we have heard with our ears, and our fa
thers have told us: Thou shalt show thy son in that
day, the day of the feast, these things. When they
were celebrating the ordinance, they must explain.
it. Every thing is beautiful in its season. . The
passover is appointed for a sign, and for a memo
rial, that the Lord's law may be in thy mouth.
Note, We must retain the remembrance of God's
works, that we may remain under the influence of
God's law. And those that have God's law in their
heart, should have it in their mouth, and be often
speaking of it, the more to affect themselves, and
to instruct others.
11. And it shall be, when the Lord
shall bring thee into the land of the Ca
naanites, as he sware unto thee and to thy
fathers, and shall give it thee, 12. That
thou shalt set apart unto the Lord all that
openeth the matrix, and every firstling that
cometh of a beast which thou hast; the
males shall be the Lord's. 13. And every
firstling of an ass thou shalt redeem with
a lamb ; and if thou wilt not redeem it,
then thou shalt break his neck : and all the
first-born of man among thy children sha.lt
thou redeem. 1 4. And it shall be, when
thy son asketh 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: 15. And it came to pass, when
Pharaoh would hardly let us go, that the

276

EXODUS, XIII.

Lord slew all the first-born in the land of
Egypt, both the first-born of man, and the
first-born of beasts: 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.
Here we have,
1. Further directions concerning the dedicating
of their first-born to God. (1.) The firstlings of
their cattle were to be dedicated to God, as part of
their possessions. Those of clean beasts, calves,
lambs, and kids, if males, were to be sacrificed,
Exod. 22. 30. Numb. 18. 17, 18. Those of unclean
beasts, as colts, were to be redeemed with a lamb,
or knocked on the head. For whatsoever is un
clean, (as we all are by nature, ) if it be not redeem
ed, will be destroyed, v. 11. . 13. (2.) The first
born of their children were to be redeemed, and by
no means sacrificed, as the Gentiles sacrificed their
children to Moloch. The price of the redemption
of the first-born was fixed by the law, (Numb. 18.
16.) five shekels: we were all obnoxious to the
wrath and curse of God; by the blood of Christ we
are redeemed, that we may be joined to the church
of the first-born. They were to redeem their chil
dren, as well as the firstlings of the unclean beasts,
for our children are by nature polluted; Who can
bring a clean thing out of an unclean?
2. Further directions concerning the catechising
of their children, and all those of the rising genera
tion, from time to time in this matter. It is sup
posed that when they saw all the firstlings thus de
voted, they would ask the meaning of it, and their
parents and teachers must tell them the meaning
of it; (v. 14. . 16.) that God's special propriety in
their first-born, and all their firstlings, was founded
in his special preservation of them from the sword
of the destroying angel. Being thus delivered, they
must serve him. Note, (1.) Children should be di
rected and encouraged to ask their parents ques
tions concerning the things of God, a practice which
would be perhaps of all others the most profitable
way of catechising; and parents must furnish them
selves with useful knowledge, that they may be
ready always to give an answer to their inquiries.
If ever the knowledge of God cover the earth, as
the waters do the sea, the fountains of family in
struction must first be broken up. (2. ) We should
all be able to show cause for what we do in religion.
As sacraments are sanctified by the word, so they
must be explained and understood by it God's
service is reasonable, and it is then acceptable,
when we perform it intelligently, knowing what we
do, and why we do it. (3.) It must be observed,
how often it is said in this chapter, that by strength
of hand, (v. 3, 14. 16.) and with a strong hand, (v.
9.) the Lord brought them out of Egypt. The
more opposition is given to the accomplishment of
God's purposes, the more is his power magnified
therein. It is a strong hand that conquers hard
hearts. Sometimes God is said to work deliverance,
not by might or power, (Zech. 4. 6.) not by such
visible displays of his power as that recorded here.
(4. ) Their posterity that should be born in Canaan,
are directed to say, The Lord brought us out of
Egypt, v. 14, 16. Mercies to our fathers are mer
cies to us; we reap the benefit of them, and there
fore must keep up a grateful remembrance of them.
We stand upon the bottom of former deliverances,
and were in the loins of our ancestors when they
were delivered. Much more reason have we to

say, that in the death and resurrection of Jesus
Christ we were redeemed.
1 7. And it came to pass, when Pharaoh
had let the people go, that God led them
not through the way of the land of the
Philistines, although that was near; for
God said, Lest peradventure the people re
pent 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 harnessed out of the land of Egypt
19. And Moses took the bones of Joseph
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
2f. 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.
Here is,
I. The choice God made of their way, v. 17, 18.
He was their Guide, Moses gave them direction
but as he received it from the Lord. Note, The
way of man is not in himself, Jer. 10. 23. He may
devise his way, and design it; but, after all, it is
God that directs his steps, Prov. 16. 9. Man pro
poses, but God disposes; and in his disposal we
must acquiesce, and set ourselves to follow Pro
vidence. There were two ways from Egypt to Canaan.
One was a short cut from the north of Egypt to the
south of Canaan, perhaps about four or five days'
journey; the other was much further about, through
the wilderness, and that was the way which God
chose to lead his people Israel in, v. 18.
1. There were many reasons why God led them
through the way of the wilderness of the Red-sea.
The Egyptians were to be drowned in the Red-sea,
the Israelites were to be humbled and proved in the
wilderness, Deut. 8. 2. God had given it to Moses
for a sign, (ch. 3. 12.) Ye shall serve God in this
mountain. They had again and again told Pharaoh,
that they must go three daysi journey into theKwil-
derness to do sacrifice, and therefore it was requi
site that they should bend their march that way,
else they had justly been exclaimed against as noto
rious dissemblers. Before they entered the lists
with their enemies, matters must be settled between
them and their God, laws must be given, ordinan
ces instituted, covenants sealed, the original con
tract ratified, and, for the doing of this, it was ne
cessary that they should retire into the solitudes of
a wilderness, the only closet for such a crowd; the
high road would be no proper place for these trans
actions. It is said, (Deut 32. 10.) He led them
about, some hundreds of miles about, and yet, (Ps.
107. 7.) He led them forth by the right way; God's
way is the right way, though it seems about. If
we think he leads not his people the nearest way,
yet we may be sure he leads them the best way,
and so it, will appear when we come to our journey's
end. Judge nothing before the time.

EXODUS, XIII.

277

2. There was one reason why God did not lead
them the nearest way, which would have brought
them after a few days march to the land ofthe Phi
listines; (for it was that part of Canaan that lay next
to Egypt;) that reason was, Because they were not
as yet fit for war, much less fit for war with the
Philistines, v. 17. Their spirits were broken with
slavery, it was not easy for them to turn their hands
of a sudden from the trowel to the sword; the Phi
listines were formidable enemies, too fierce to be
encountered by raw recruits; it was more suitable
that they should begin with the Amalekites, and be
prepared for the wars of Canaan, by experiencing
the difficulties of the wilderness. Note, God pro
portions his people's trials to their strength, and
will not suffer them to be tempted above what they
are able, 1 Cor. 10. 13. That promise, if compared
with the foregoing verses, will seem to refer to this
event, as an instance of it God knows our frame,
and considers our weakness and faint-heartedness,
and by lesser trials will prepare us for greater. God
is said to bring Israel out of Egypt as the eagle
brings up her young ones, (Deut 32. 11.) teaching
them by degrees to fly.
Orders being thus igiven which way they should
go, we are told, (1. ) That they went up themselves,
not as a confused rout, but in good order, rank and
file, they went up liarnessed, v. 18. They went
up by five in a rank, so some; in five squadrons,
so others. They marched like an army with ban
ners, which added much to their strength and hon
our. (2.) That they took the bones of Joseph along
with them, (v. 19.) and probably, the bones of the
rest of Jacob's sons, unless (as some think) they
had been privately carried to Canaan, (Acts 7. 16. )
severally as they died. Joseph had particularly
appointed that his bones should be carried up, when
God should visit them, (Gen. 50. 25, 26.) so that
their carrying up of his bones, was not only a per
formance of the oath their fathers had sworn to Jo
seph, but an acknowledgment of the performance
of God's promise to them by Joseph, that he would
visit them, and bring them out of the land of Egypt;
and an encouragement to their faith and hope, that
he would fulfil the other part of the promise, which
was, to bring them to Canaan, in expectation of
which, they carried these bones with them while
they wandered in the desert; they might think,
"Joseph's bones must rest at last, and then we
shall." Moses is said to take these bones with him;
Moses was now a very great man; so had Joseph
been in his day, yet he was now but a box full of dry
bones; that was all that remained of him in this
world, which might serve for a monitor to Moses,
to remember his mortality. / have said, Ye are
gods; it was said to Moses expressly, (ch. 7. 1. ) but
ye shall die like men.
II. Here is the guidance they were blessed with
in the way; (v. 21, 22.) The Lord went before
them in a pillar. In the two first stages, it was
enough that God directed Moses whither to march,
he knew the country and the road well enough; but
now that they were come to the edge of the wilder
ness, (v. 20.) they would have occasion for a guide;
and a good guide they had, one that was infinitely
wise, kind, and faithful; The Lord went before
them, the Shechinah, or appearance of the divine
Majesty, which was typical of Christ, or a previous
manifestation of the eternal Word, which, in the
fulness of time, was to be made flesh, and dwell
among us. Christ was with the church in the wil
derness, 1 Cor. 10. 9. Now their king passed before
them, even the Lord on the head of them, Mic. 2.
13. Note, Those whom God brings into a wilder
ness, he will not leave nor lose there, but will take
care to lead them through it; we may well think it
was a very great satisfaction to Moses and the pious

Israelites, to be sure that they were under divine
guidance. They needed not to fear missing their
way, who were thus led, or being lost, who were .
thus directed; they needed not to fear being be
nighted, who were thus illuminated, nor being rob
bed, who were thus protected. They who make
the glory of God their end, and the word of God
their rule, the Spirit of God the guide of their af
fections, and the providence of God the guide of
their affairs, may be confident that the Lord goes
before them, as truly as he went before Israel in
the wilderness, though not so sensibly; we must
live by faith.
1. They had sensible evidences of God's going
before them. They all saw an appearance from
heaven of a pillar, which, in the bright day, appear
ed cloudy, and, in the dark night, appeared fiery;
we commonly see that that which is a flame in the
night, is a smoke in the day, so was this. God gave
them this ocular demonstration of his presence, in
compassion to the infirmity of their faith, and in
compliance with that infant state pf the church,
which needed to be thus lisped to in their own lan
guage; but blessed are they that have not seen, and
yet have believed God's gracious presence with
them, according to his promise.
2. They had sensible effects of God's going before
them in this pillar. For, (1.) It led them the way
in that vast howling wilderness, in which there was
no road, no track, no way-mark, of which they had
no maps, through which they had no guides. When
they marched, this pillar went before them, at the
rate that they could follow, and appointed the place
of their encampment, as Infinite Wisdom saw fit;
which both eased them from care, and secured them
from danger, both in moving and resting. (2. ) It
sheltered them by day from the heat, which, at
some times of the year, was extreme. (3.) It gave
them light by night when they had occasion for it,
and, at all times, made their camp pleasant, and
the wilderness they were in less frightful.
III. These were constant, standing miracles;, (v.
22.) He look not away the pillar of cloud; no, not
when they seemed to have less occasion for it, tra
velling through inhabited countries, no, not when
they murmured and were provoking; it never left
them, till it brought them to the borders of Canaan.
It was a cloud which the wind could not scatter.
This favour is acknowledged with thankfulness long
after, Neh. 9. 19. Ps. 78. 14.
There was something spiritual in this pillar of
cloud and fire. 1. The children of Israel were bap
tized unto Moses in this cloud, which, some think,
distilled dew upon them, 1 Cor. 10. 2. By coming
under this cloud, they signified their putting of
themselves under the divine guidance and command
by the- ministry of Moses. Protection draws alle
giance; this cloud was the badge of God's protec
tion, and so became the bond of their allegiance.
Thus they were initiated, and admitted under that
government, now when they were entering upon
the wilderness. 2. Some make this cloud a type of
Christ _ The cloud of his human nature was a vail
to the light and fire of his divine nature; we find
him, (Rev. 10. 1.) clothed with a cloud, and his
feet as pillars of fire. Christ is our Way, the
Light of our way, and the Guide of it. 3. It signi
fies the special conduct and protection which the
church of Christ is under in this world. God him
self is the Keeper of Israel, and he neither slumbers
nor sleeps, Ps. 121. 4. Isa. 27. 3. There is a de
fence created, not only on Zion's assemblies, but on
every dwelling-place in Zion. See Isa. 4. 5, 6. Nay,
every Israelite indeed is hidden under the shadow
of God's wings; (Ps. 17. 8.) angels, whose minis
try was made use of in this cloud, are employed for
their good, and pitch their tents about them. Hap-

278

EXODUS, XIV.

py art tliou, 0 Israel; who is like unto thee, O
people?
CHAP. XIV.
The departure of the children of Israel out of Egypt
(which was indeed the birth of the Jewish church) is
made yet more memorable by further works of won
der, which were wrought immediately upon it. Witness
the records of this chapter, the contents whereof, to
gether with a key to it, we have, Heb. 11. 29. They
passed through the Red-sea, as by dry-land, which the
Egyptians assaying to do were drowned; and this they
did by faith, which intimates that there was something
typical and spiritual in it. Here is, 1. The extreme dis
tress and danger that Israel was in at the Red-sea. 1.
Notice was given of it to Moses before, v. I . . 4. 2. The
cause of it was Pharaoh's violent pursuit of them, v.
5 . . 9. 3. Israel was in a great consternation upon it,
v. 10.. 12. 4. Moses endeavours to encourage them,
v. 13, 14. II. The wonderful deliverance that God-
wrought for them out of this distress. 1. Moses is in
structed concerning it, v. 15 . . 18. 2. Lines that could
not be forced are set between the camp of Israel and
Pharaoh's camp, v. 19, 20. 3. By the divine power the
Red-sea is divided, (v. 21.) and is made, (1.) A lane to
the Israelites, who marched safely through it v. 22, 29.
But, (2.) To the Egyptians it was made, [2.] An ambush
into which they were drawn, v. 23.. 25. And, [1.] A
grave in which they were all buried, v. 26 . . 28. III.
The impressions this made upon the Israelites, v. 30, 31 .
1. A ND the Lord spake unto Moses,
J\. saying, 2. Speak unto the children
of Israel, that they turn and encamp be
fore Pi-hahiroth, between Migdol and the
sea, over against Baal-zephon; before it
shall ye encamp by the sea. 3. For Pha
raoh will say of the children of Israel,
They are entangled in the land, the wilder
ness hath shut them in. 4. And I will harden
Pharaoh's heart that he shall follow after
them; and I will be honoured upon Pha
raoh, and upon all his host ; that the Egyp
tians may know that L am the Lord And
they did so. 5. And it was told the king
of Egypt that the people fled: and the
heart of Pharaoh and of his servants was
turned against the people, and they said,
Why have we done this, that we have let
Israel go from serving us ? 6. And he
made ready his 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
pursued after the children of Israel: and
the children of Israel went out with a high
hand. 9. But the Egyptians pursued after
them, (all the horses and chariots of Pha
raoh and his horsemen, and his army,) and
overtook them encamping by the sea, be
side Pi-hahiroth, before Baal-zephon
We have here,
I. Instructions given to Moses concerning Israel's
motions and encampments, which were so very sur
prising, that if Moses had not had express orders
about them before, they would scarcely have been
persuaded to follow tne_ pillar of cloud and fire.
That therefore there might be no scruple or dis
satisfaction about it, Mcses is told before,

1. Whither they must go, v. 1, 2. They were
got to the edge of the wilderness, (ch. 13. 20. ) and
a stage or two more would have brought them to
Horeb, the place appointed for their serving God;
but, instead of going forward, they are ordered to
turn short off, on the right hand from Canaan, and
to march toward the Red-sea. Where they were,
at Etham, there was no sea in their way to obstruct
their passage, but God himself orders them into
straits, which might give them an assurance, that
when his purposes were served, he woidd without
fail bring them out of those straits. Note, God
sometimes raises difficulties in the way of the sal
vation of his people, that he may have the glory of
subduing them, and helping his people over them.
2. What God designed in these strange orders.
Moses would have yielded an implicit obedience,
though he had given him no reason; but shall he
hide from Moses the thing that he does? No, Mo
ses shall know, (1. ) That Pharaoh has a design to
ruin Israel, v. 3. (2. ) That therefore God has a
design to ruin Pharaoh, and he takes this way to
effect it, v. 4. Pharaoh's sagacity would conclude
that Israel was entangled in the wilderness, and so
would become an easy prey to him; and that he
might be the more apt to think so, God orders
them into yet greater entanglements; also by turn
ing them so much out of their road, he amazes him
yet more, and gives him further occasion to sup
pose that they were in a state of embarrassment
and danger. And thus (says Ged) I will be hon
oured upon Pharaoh. Note, [1.] All men being
made for the honour of their Maker, those whom
he is not honoured by, he will be honoured upon.
[2. ] What seems to tend to the church's ruin, is
often over-ruled to the ruin of the church's enemies,
whose pride and malice are fed by Providence, that
they may be ripened for destruction.
II. Pharaoh s pursuit of Israel, in which, while
he gratifies his own malice and revenge, he is fur
thering the accomplishment of God's counsels con
cerning him. It was told him that the people fled,
v. 5. Such a fright was he in, when he gave them
leave to go, that when the fright was a little over,
he either forgot, or would not own, that they de
parted with his consent, and therefore was willing
that it should be reDresented to him as a revolt from
their allegiance. Thus what may easily be justified,
is easily condemned, by putting false colours upon
it. Now, hereupon,
1. He reflects upon ic with regret, that he had
connived at their departure. He and his servants,
though it was with the greatest reason in the world
that they had let Israel go, yet were now angry
with themselves for it; Why have we done thus?
(1.) It vexed them that Israel had their liberty,
that they had lost the profit of their labours, and
the pleasure of chastising them. It is meat and
drink to proud persecutors, to trample upon the
saints of the Most High, and say to their souls,
Bow down, that we may go over; and therefore it
vexes them to have" their hands tied. Note, The
liberty of God's people is a heavy grievance to their
enemies, Esth. 5. 12, 13. Acts 5. 17, 33. (2.) It
aggravated the vexation, that they themselves had
consented to it, thinking now, that they might have
hindered it, and that they needed not to have yield
ed, though they had stood it out to the last extrem
ity. Thus God makes men's envy and rage against
his people, a torment to themselves, Ps. 112. 10.
It was well-done to let Israel go, and what they
would have reflected on with comfort, if they had
done it from an honest principle; but, in doing it by
constraint, they called themselves a thousand fools
for doing it, and passionately wished it undone again.
Note, It is very common, but very absurd and cri
minal, for people to repent of their good deeds;

EXODUS, XIV.

279

their Justice and charity, and even their repentance,
are repented of. See an instance somewhat like
this, Jer. 34. 10, 11.
2. He resolves, if possible, either to reduce them,
or to be avenged on them; in order to that, he levies
an array, musters all his force of chariots and
horsemen, v. 17, 18. (for, it should seem, he took
no foot with him, because the king's business re
quired haste,) and thus he doubts not but he shall
re-enslave them, v. 6, 7. It is easy to imagine
what a rage Pharaoh was now in, roaring like a
lion disappointed of his prey; how his proud heart
aggravated the affront, swelled with indignation,
scorned to be baffled, longed to be avenged: and
now, all the plagues are as if they had never been,
he has quite forgotten the sorrowful funerals of his
first-born, he can think of nothing but making Is
rael feel his resentments; now he thinks he can be
too hard for God himself; for, otherwise, could he
have hoped to conquer a people so dear to him?
God gave him up to these passions of his own heart,
and so hardened it It is said, (v. 8. ) The children
of Israel went out with a high hand, that is, with a
great deal of courage and bravery, triumphing in
the enlargement, and resolved to break through the
difficulties that lay in their way. But the Egyptians
(v. 9.) pursued after them. Note, Those that in
good earnest set their faces heaven-ward, and will
live godly in Christ Jesus, must expect to be set
upon by Satan's temptations and terrors. He will
not tamely part with any out of his service, nor go
out without raging, Mark 9. 26.
10. And when Pharaoh drew nigh, the
children of Israel lift up their eyes, and,
behold, the Egyptians marched after them ;
and they were sore afraid : and the children
of Israel cried out unto the Lord. 11.
And they said unto Moses, Because there
were no graves in Egypt, hast thou taken
us away to die in the wilderness ? where
fore hast thou dealt thus with us, to carry
us forth out of Egypt? 12. Is not this the
word that we did tell thee in Egypt, saying,
Let us alone, that we may serve the Egyp
tians ? for it had been better for us to serve
the Egyptians, than that we should die in
the wilderness. 13. And Moses said unto
the people, Fear ye not, stand still, and see
the salvation of the Lord, which he will
show to you to-day : for the Egyptians
whom ye have seen to-day, ye shall see
them again no more for ever: 14. The
Lord" shall fight for you, and ye shall hold
your peace.
We have here,
I. The fright that the children of Israel were in,
when they perceived that Pharaoh pursued them,
¦v. .10. They knew very well the strength and rage
of the enemy, and their own weakness; numerous
indeed they were, but all foot, unarmed, undisci
plined, disquieted by long servitude, and (which
was worst of all) now penned up by the situation of
their camp, so that they could not make their es
cape. On one hand was Pi-hahiroth, a range of
craggy rocks unpassable; on the other hand were
Migdol and Baal-zephon, which, some think, were
forts and garrisons upon the frontiers of Egypt; be
fore them was the sea, behind them were the
Egyptians, so that there was no way open for them
but upward, and thence their deliverance came.

Note, We may be in the way of our duty, following
God, and hastening, toward heaven, and yet may
be in great straits, troubled on every side, 2 Cor.
4. 8.
In this distress, no marvel that they were sore
afraid, their father Jacob was so in a like case;
(Gen. 32. 7.) when without are fightings, it can
not be otherwise, but that within are fears: what
therefore was the fruit of this fear? According as
that was, the fear was good or evil.
1. Some of them cried out unto the Lord; their
fear set them a praying, and that was a good eft^ect
of it. God brings us into straits, that he may bring
us to our knees.
2. Others of them cried out against Moses; their
fear set them a murmuring, v. 11, 12. They give
up themselves for lost, and as if God's arm were
shortened all of a suddenr and he were not as able to
work miracles to-day as he was yesterday, they
despair of deliverance, and can count upon nothing
but dying in the wilderness. How inexcusable was
their distrust! Did they not see themselves under
the guidance and protection of a pillar from hea
ven? And can almighty power fail them, or infinite
goodness be false to them? Yet this was not the
worst; they quarrel with Moses for bringing them
out of Egypt, and, in quarrelling -with him, fly in
the face of God himself, and provoke him to wrath,
whose favour was now the only succour they had to
flee to. As the Egyptians were angry with them
selves for the best deed they ever did, so the Israel
ites were angry with God for the greatest kindness
that was ever done them; so gross are the absurdi
ties of unbelief. They here express, (1.) A sordid
contempt of liberty, preferring servitude before it,
only because it was attended with some difficulties.
A generous spirit would have said, "If the worst
come to the worst," (as we say,) "it is better to die
in the field of honour, than to live in the ehains of
slavery;" nay, under God's conduct, they could not
miscarry, and therefore they might say, "Better
live God's freemen in the open air of a wilderness,
than the Egyptians' bondmen in the smoke of the
brick-kilns. But because, for the present, they
are a little embarrassed, they are angry that they
were not left buried alive in their house of bondage.
(2. ) Base ingratitude to Moses, who had been the
faithful instrument of their deliverance; they con
demn him, as if he had dealt hardly and unkindly
with them, whereas it was evident, beyond dispute,
that whatever he did, and however it issued, it was
by direction from their God, and with design for
their good. What they had said in a former fer
ment, (when they hearkened not to Moses for an
guish of spirit,) they repeat and justify in this; We
said in Egypt, Let us alone; and it was ill-said, yet
more excusable, because then they had not had so
much experience as they had now of God's wonder-!
ful appearances in their favour. But they had as
soon forgotten the miracles of mercy, as the Egyp
tians had forgotten the miracles of wrath; and they,
as well as the Egyptians, hardened their hearts, at
last, to their own ruin; as Egypt, after ten plagues,
so Israel, after ten provocations, of which this was
the first,. (Numb. 14. 22.) was sentenced to die in
the' wilderness.
II. The seasonable encouragement that Moses
gave them in this distress, v, 13, 14. He answered
not these fools according to their folly. God bore
with the provocation they gave to him, and did not
(as he might justly have done) choose their delu
sions, and bring their fears upon them ; and there
fore Moses might well afford to pass by the affront
they put upon him: instead cf chiding them, he
comforts them, and with an admirable presence and
composure of mind, not disheartened either by the
threatenings of Egypt, or the tremblings of Israel,

280

EXODUS, XIV.

stills their murmuring, with the assurance of a
speedy and complete deliverance; Fear ye not.
Note, It is our duty and interest, when we cannot
get out of our troubles, yet to get above our fears,
so that they may only serve to quicken our pray
ers and endeavours, but may not prevail to silence
our faith and hope.
1. He assures them that God would deliver them;
that he would undertake their deliverance; ( The
Lord shall fight for you; J and that he would effect
it in the utter iruin of their pursuers. This, Moses
was confident of himself, and would have them to
be so, though as yet he knew not how or which way
it would be brought to pass. God had assured him
that Pharaoh and his host should be ruined, and he
comforts them with the same comforts wherewith
he had been comforted.
2. He directs them to leave it to God, in a silent
expectation of the event;1 " Stand still, and think
not to save yourselves either by fighting or flying;
wait God's orders, and observe them; be not contri
ving what course to take, but follow your leader;
wait God's appearances, and take notice of them,
that you may see how foolish you are to distrust
them. Compose yourselves, by an entire confidence
in God, into a peaceful prospect of the great salva
tion God is now about to work for you. Hold your
peace; you need not so much as give a shout against
the enemy, as Josh. 6. 16. The work shall be done
without any concurrence of your's."
. Note, (1.) If God himself bring his people into
straits, he will himself discover a way to bring them
out again. (2.) In times of great difficulty, and
great expectation, it is our wisdom to keep our spi
rits calm, quiet, and sedate; for then we are in the
best frame both to do our own work, and to consider
the work of God. Your strength is to sit still, (Isa.
30. 7.) for the Egyptians shall help in vain, and
threaten to hurt in vain.
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 shall go on dry
ground through the midst of the sea. 1 7.
And I, behold, I will harden the hearts of
the Egyptians, and they shall follow them :
and I will get me honour upon Pharaoh,
and upon all his host, upon his chariots,
and upon his horsemen. 18. And the
Egyptians shall know that I am the Lord,
when I have gotten me honour upon Pha
raoh, upon his chariots, and upon his horse
men. 19. And the angel of God, which
went before the camp of Israel, removed,
and went behind them; and the pillar of
the cloud went from before their face, and
stood behind them: 20. And it came be
tween the camp of the Egyptians and the
camp of Israel; and it was a cloud and
darkness to them, but it gave light by night
to these: so that the one came not near the
other all the night.
We have here,
I. Direction given to Israel's leader.
1. What he must do himself; he must, for the
present, leave off praying, and apply himself to his
business; (v. 15.) U herefore criest thou unto me?

Moses, though he was assured of a good issue t
the present distress, yet did not neglect prayer.
We read not of one word he said in prayer, but he
lifted up to God his heart, the language of which
God well understood, and took notice of. Moses'
silent prayers of faith prevailed more with God,
than Israel's loud outcries of fear, v. 10. Note, (1.)
Praying, if of the right kind, is crying to God,
which denotes it to be the language, both of a na
tural and of an importunate desire. (2.) There
may be true crying to God by prayer, where the
voice is not heard, as Hannah's, 1 Sam. 1. 13. But
is God displeased with Moses for praying? No, he
asks this question, Wherefore criest thou unto me?
[1.] To satisfy his faith. "Wherefore, shouldest
thou press thy petition any further, when it is al
ready granted; enough is said, speak no more of
this matter; / have accepted thy prayer:" so the
Chaldee explains it. [2. ] To quicken his diligence.
Moses had something else to do beside praying, he
was to command the hosts of Israel, and it was now
requisite that he should be at his post Every thing
is beautiful in its season-
2. What he must order Israel to do; Speak to
them, that they go forward. Some think that.Mo-
ses had prayed, not so much for their deliverance,
(he was assured of that,) as for the pardon of their
murmurings; and that God's ordering them to go
forward was an intimation of the pardon. There is
no going forward with any comfort, but in the sense
of our reconciliation to God. Moses had bidden
them stand still, and expect orders from God; and
now orders are given. They thought they must
have been directed either to the right hand or to
the left. "No," says Godi "speak to them to go
forward, directly to the sea-side;" as if there had
lain a fleet of transport-ships ready for them to em
bark in. Note, When we are in the way of our
duty, though we meet with difficulties, we must go
forward,- and not stand in mute astonishment; we
must mind present work, and then leave the event
to God; use means, and trust him with the issue.
3. What he might expect God to do. Let the
children of Israel go as far as they can, upon dry
ground, and then God will divide the sea, and open
a passage for them through it, v. 16 . . 18. God
designs, not only to deliver the Israelites, but to de
stroy the Egyptians; and the plan of his counsels is
accordingly. . (1.) He will show favour to Israel,
the waters shall be divided for them to pass through,
v. 16. The same power could have congealed the
waters for them to pass over, but Infinite Wisdom
chose rather to divide the waters for them to pass
through; for that way of salvation is always pitched
upon, which is most humbling. Thus it is said,
with reference to this, (Isa. 63. 13, 14.) He led
them through the deep, as a beast goes down into
the valley, and thus made himself a glorious name.
(2. ) He will get him honour upon Pharaoh. If the
due rent of honour be not paid to the great Land
lord, by and from whom we have and hold our be
ings and comforts, he will distrain for it, and reco
ver it. God will be a loser by no man. In order
to this, it is threatened, (v. 17.) I, behold I, will
harden Pharaoh's heart. The manner of expres
sion is observable; /, behold I, will do it. I, that
may do it; so it is the language of his sovereignty;
we may not contribute to the hardening of any man's
heart, nor withhold any thing that we can do to
ward the softening of it; but God's grace is his own,
he hath mercy on whom he will have mercy, and
wham he will, he hardeneth. I, that can do it; so it
is the language of his power; none but the Almighty
can make the heart soft, (Job 23. 16.) nor can any
other being make it hard. I, that will do it; for it
is the language of his justice; it is a righteous thing
with God, to put those under the impressions of his

EXODUS, XIV.

381

Wrath, who have long resisted thg influences of his
grace. It is spoken in a way of triumph over this
obstinate and presumptuous rebel; " I, even /.will
take an effectual course to humble him; he shall
break, that would not bend." It is an expression
like that, (Isa. 1. 24.) Ah, I will ease me of mine
adversaries. '
II. A guard set' upon Israel's camp there where
it now lay most exposed,' which was in the rear, v.
19, 20. The angel of God, whose ministry was
made use of in the pilfar of cloud and fire, went
from before the camp of Israel, where they did not
now need a guide, (there was no danger of missing
their way through the sea, nor needed they any
other word of command than to go forward,) and it
came behind them, where now they needed a
guard, (the Egyptians being just ready to seize the
hindmost of them,) and so was a wall or partition
between them. There, it was of use to the Israel
ites, not only to protect them, but to light them,
through the sea, and, at the same time, it confound
ed the Egyptians, so that they lost the sight of their
prey just then when they were ready to lay hands
on it The word and providence of God have a
black and dark side toward sin and sinners, but a
bright and pleasant side toward those that are Is
raelites indeed.' That which is a savour of life unto
life to some, is a savour of death unto death to
others. This was not the -first time that He, who
in the beginning divided between light and- dark
ness, (Gen. 1. 4.) and still forms both, (Isa. 45. 7.)
had, at the same time, allotted darkness to the
Egyptians, and light' to the Israelites; a specimen
of the endless distinction which will be made be
tween the inheritance of the saints in light, and that
utter darkness which for ever will be the portion of
hypocrites. God -will separate between the pre
cious and the vile.
21. 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 chil
dren of Israel went into the midst of the
sea upon the dry ground : and the waters
were a wall unto them on their right hand
and on their left 23. And the Egyptians
pursued, and went in after them to the
midst of the sea, even all Pharaoh's horses,
his chariots, and his horsemen. 24. And
it came to pass, that in the morning-watch
the Lord looked unto the host of the
Egyptians through the pillar of fire and of
the cloud, and troubled the host of the
Egyptians, 25. And took off their chariot-
wheels, that they drave them heavily: so
that the Egyptians said, Let us flee from
the face of Israel ; for the LoRDfighteth 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 tbe Egyptians, upon their
chariots, and upon- their horsemen. 27.
And Moses stretched forth his hand over
the sea, and the sea returned to his strength
when the morning appeared ; and the
Egyptians fled against it; and the Lord
overthrew the Egyptians in the midst ofthe
Vol. i.— 2 N

sea. 28: And the waters returned, and
covered the chariots, and the horsemen,
and all the host of Pharaoh that came into
the sea after them: there remained not so
much as one of them. 29. But the chik
dren of Israel walked 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. 31. And Israel saw that
great work which the Lord did upon the
Egyptians : and the people feared the
Lord, and believed the Lord and his ser
vant Moses.

We have here the history of that work of won
der, which is so often mentioned both in the Old
and New Testament, the dividing of the Red-sea
before the children of Israel. It was the terror of
the Canaanites, (Josh. 2. 9, 10.) the praise and tri
umph of the Israelites, Ps. 114. 3.— 106. 9.— 136.
13, 14. It was a type of baptism, 1 Cor. 10. 1, 2.
Israel's passage through it was typical of the con
version of souls, (Isa. 11. 15.) aitd the Egyptians'
perdition in it was typical ofthe final ruin of all im
penitent sinners, Rev. 20. 14. Here is,
I) An instance of God's almighty power, in the
kingdom of nature, in dividing the sea, and opening
a passage through the waters. It was a bay, or
gulf, or arm of the sea, two or three leagues over,
which w'as divided, v. 21. The instituted sign made
use of was, Moses's stretching out his hand over it,
to signify that it was done in answer to his prayer,'
for the confirmation of his mission, and in favour to
the people which he led. The natural sign was a
strong east-wind^ signifying that it was done by the
power' of God, whom the winds and the seas obey.
If there be any passage in the book of Job, which
has reference to the miracles wrought for Israel's
deliverance out of Egypt, it is that, (Job 26. 12.)
He divideth the sea with his power, and by his un
derstanding he smiteth through Rdhab, (so the word
is,) that is, Egypt Note, God can bring his peo
ple through the greatest difficulties, and force a
way where he does not find it. The God of nature
has not tied himself to its laws, but, when he pleas
es, dispenses with them, and then the fire does not
burn, nor the water flow.
II. An instance of his wonderful favour to his Is
rael. They went through the sea to the opposite
shore, (for I cannot suppose, with some, that they
fetched a compass, and came out again on the same
side,) v. 22. they walked upon dry land in the
midst, of the sea, v. 29. And the pillar of cloud,
that glory of the Lord, being their rere-ward, Isa.
58. 8. (that the Egyptians might not charge them
in the flank,) the waters were a wall to them, (it iss
twice mentioned,) on their right hand, and on their
left. Moses and Aaron, it is probable, ventured
first into this untrodden path, and then all Israel
after them; and this march through the paths of
the great waters would make their march after
ward, through the wilderness, less formidable.
They who had followed God through the sea, need
ed not to fear following him whithersoever he led
them. This march through the sea was in the
night, and not a moon-shiny night, for it was seven
days after the full moon, so that they had no light
but what they had from the pillar of cloud and fire.
This made it the more awful; but where God leads

282

EXODUS, XIV.

lis, he will light us; while we follow his conduct, we
shall not want his comforts.
This was done, and recorded, in order to encour
age God's people in all ages to trust in him in the
greatest straits. What cannot he do, who did this?
What will not he do for those that fear and love
him, who did this for these murmuring unbelieving
Israelites, who yet were beloved for their fa
thers' sake, and for the sake of a remnant among
them? We find the saints, long afterward, making
themselves sharers in the triumph of this march;
(Ps. 66. 6.) They went through' the flood on foot,
there did we rejoice in him: and see how this work
of wonder is improved, Ps. 77. 11, 16, 19.
III. An instance of his just and righteous wrath
upon his and his people's enemies, the Egyptians.
Observe here,
li How they were infatuated; in the heat of their
pursuit, they went in after the Israelites into the
midst of the sea, v. 23. "Why," thought they,
"may not we venture where Israel did?" Once or
twice, the magicians of Egypt had done what Mo
ses did, with their enchantments; Pharaoh remem
bered that, but forgot how they were non-plussed
at last They were more advantageously provided
with chariots and horses, while the Israelites were
on foot Pharaoh had said, I know not the Lord;
and by this it appeared he did not, else he would
not have ventured thus. None so bold as those that
are blind. Rage against Israel made them thus
daring and inconsiderate: they had long hardened
their own hearts; and now God hardened them to
their ruin, and hid from their eyes the things that
belonged to their peace and safety. Surely in vain
is the net spread in tlie sight of any bird; (Prov. 1.
17.) yet so blind were the Egyptians, that they
hastened to the snare, Prov. 7. 23. Note, The ruin
of sinners is brought on by their own presumption,
which hurries them headlong into' the pit They
are self-destroyers.
2. How they were troubled and perplexed, v. 24,
25. For some hours, they marched through the
divided waters as safely and triumphantly as Israel
did, not doubting but that, in a little time, they
should gain their point. But in the morning-watch,
the Lord looked upon the host ofthe Egyptians, and
troubled them. Something, or other they saw or
hear&from the pillar of cioud and fire, which put
them into great consternation, and gave them an
apprehension of their ruin, before it was brought
upon them. Now.it appeared that the triumphing
of the, wicked is short, and that God has ways to
frighten sinners into despair, before he plunges them
into destruction. He cuts off the spirit of princes,
and is terrible to the kings ofthe earth. (1.) They
had hectored and boasted, as if the day were their
own; but now they were troubled -and dismayed,
struck, with a panic fear. (2.) They had driven
furiously; but now they drove heavily, and found
themselves plunged and embarrassed at every step,
the way grew deep, their hearts grew sad, their
tyheels dropped off, and the axle-trees failed. Thus
can God check the violence of those that are in pur
suit of his people. (3. ) They had been flying upon
the back of Israel, as the hawk upon the trembling
dove; but now they cried, Let us flee from the face
of Israel, which was become to them like a torch of
fire in a sheaf, Zech! 12. 6. Israel is now, all of a
sudden, become as much a terror to them, as they
had been to Israel. They might have let Israel
alone and would not, now they would flee from the
face of Israel and cannot. Men will not be con
vinced, till it is too late, that those who meddle
with God's people, meddle to their own hurt; when
the Lord shall come with ten thousands of his saints
to execute judgment, the Ynighty men will in vain
seek to shelter themselves under rocks and moun

tains from the face of Israel, and Israel's King*
Rev. 6. 15. Compare with this story, Job 27.
20, &c.
3. How they were all drowned; as soon as ever
the children of Israel were got safe to the shore,
Moses was ordered to stretch out his hand over the
sea, and thereby give a signal to the waters to clost*
again, as, before, upon the word of command, they
had opened to the right and the left, v. 29. He
did so, and immediately the waters returned to
their place, and overwhelmed all the host of the
Egyptians, v. 27, 28. Pharaoh and his servants,
who had hardened one another in sin, now fell to
gether, and not one escaped. An ancient tradition
says, that Pharaoh's magicians, Jannes and Jam-
bres, perished with the rest, as Balaam with the
Midianites whom he had seduced, Numb. 31. 8.
And now, (1.) God avenged upon the Egyptians
the blood of the first-born whom they had drown
ed; and the principal is repaid with interest, it
is recompensed double, full-grown Egyptians for
new-born Israelites; thus the Lord is righteous, and
precious is his people's blood in his sight, Ps. 72.
14. (2. ) God reckoned with Pharaoh for all his
proud and insolent conduct toward Moses his am
bassador; mocking the messengers of the Lord, and
playing the fool with them, bring ruin without re
medy: now God got him honour upon Pharaoh,
looking upon that proud man, and abasing him, Job
40. 12. Come and see the desolations he made,
and write it, not in water, but with an iron pen in
the rock for ever. Here lies that bloody tyrant
who bid defiance to his Maker, to his demands,
threatenings, and judgments; a rebel to God, and a
slave to his own barbarous passions; perfectly lost
to humanity, virtue, and all true honour; here he
lies, buried in the deep, a perpetual monument of
divine justice. Here he went down to the pit,
though he was a terror of the mighty in the land of
the living. . This is Pharaoh and all his multitude,
Ezek. 31. 18.
IV. Here is the notice which the Israelites took
of this wonderful work which God wrought for
them, and the good impressions which it made upon
them for the present , ,
1. They . saw the Egyptians dead upon the sands,
v. 30. Providence so ordered it, that the next tide
threw up the dead bodies, (1.) For the greater dis
grace of the Egyptians. . Now the beasts and birds
of prey were called to eat the flesh of the captains
and mighty men, Rev. 19. 17, 18. The Egyptians
were very nice and curious in embalming and pre
serving the bodies of their great men, but here the
utmost contempt is poured upon all the grandees of
Egypt; see how they lie, heaps upon heaps, as dung
upon the face of the earth. (2.) For the greater
triumph of the Israelites, and to affect them the
more with -their deliverance; for the eye affects the
heart. See Isa. 66. 24, They shall go forth, and
look upon the carcases of the men that have trans
gressed against me. Probably, they stripped the
slain, and, having borrowed jewels of their neigh
bours before, which (the Egyptians having by this
hostile pursuit of them broken their faith with
them) from henceforward they were not under any
obligation to restore, they now got arms from them,
which, some think, they were not before provided
with. Thus when God broke the heads of Levia
than in pieces, he gave him to be meat to the peo
ple inhabiting the wilderness, Ps. 74. 14.
2. The sight of this great work greatly affected
them, and now they feared the Lord and believed
the Lord, and his servant Moses, v. 31. Now they
were_ ashamed of their distrusts and murmurings,
and, in the good mind they were in, they would ne
ver again despair of. help from Heaven, no not in
the greatest straits; they would never again quar-

EXODUS, XV.

283

rel with Moses, nor talk of returning to Egypt.
They were now baptized unto Moses in the sea, 1
Cor. 10. 2. This great work which God wrought
for them by the ministry of Moses, bound them ef
fectually to follow his directions, under God. This
confirmed their faith in the promises that were yet
to be fulfilled; and, being brought thus triumph
antly out of Egypt, they did not doubt that they
should be in Canaan shortly,, having such a God to
trust to, and such a mediator between them and
him. 0 that there had been such a heart in them
as now there seemed to be! Sensible mercies, when
they are fresh, make sensible impressions; but with
many, these impressions soon wear off: while they
see God's works, and feel the benefit of them, they
fear him and trust in him; but they soon forget his
•works, and then they slight him. How well were it
for us, if we were always in as good a frame as we
are in sometimes!
CHAP. XV.
In this chapter, I. Israel looks back upon Egypt with a
song of praise for their deliverance. Here is, I. The
song itself, v. 1 . . 19. 2. The solemn singing Of it, v.
20,21. {I. Israel marches forward in the wilderness,
(v. 22.) and there, 1. Their discontent at the waters of
Marah, fy. 23, 24.) and the relief granted them, v. 25,
26. 2. Their satisfaction in the waters of Elim, v. 27.
l.HT^HEN sang Moses and the children
JL of Israel this song unto the Lord,
and spake, saying, I will sing unto the
Lord, for he hath triumphed gloriously:
the horse and his rider hath he thrown into
the sea. 2. The Lord is my strength and
song, and he is become my salvation : he is
my God, and I will prepare him a habita
tion; my father's God, and I will exalt
him. 3. The Lord is a man of war : the
Lord is his name. 4. Pharaoh's chariots
and his host hath he cast into the sea : his
chosen captains also are drowned in the
Red Sect 5. The depths have covered
them : they sank into the bottom as a stone.
C. Thy right hand, O Lord, is become
glorious in power : thy right hand,'0 Lord,
hath dashed in "pieces the enemy. 7. And
in the greatness of thine .excellency thou
hast overthrown them that, rose up against
thee: thou sentest forth thy wrath, which
consumed them as stubble. 8. And with
the blast of thy [nostrils the waters were
gathered together : the floods stood upright
as a heap, and the depths were congealed
in the heart of the sea. 9. The enemy
said, 1 will pursue, I will overtake, 1 will
divide the spoil ; my lust shall be 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, among
the gods? who is like thee, glorious in holi
ness, fearful in praise's, doing wonders ?
12. Thou stretchedst out thy right hand,
the earth swallowed them. 13. Thou in
thy mercy hast led forth the people which

thou hast redeemed : 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 inhabitants
of Palestina. 1 5. Then the dukes of Edom
shall be amazed ; the mighty men of Moab,
trembling shall take hold upon them: all
the inhabitants of Canaan shah 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 people pass over,
O Lord, till the people pass over which
thou hast purchased. 1 7. Thou shalt bring
them in, and plant them in the mountain
of thine inheritance, in the place, 0 Lord,
which thou hast made for thee to dwell in ;
in the sanctuary, O Lord, which .thy hands
have established. 18. The Lord shall
reign for ever and ever. 19. For the horse
of Pharaoh went in with his chariots and
with his horsemen into the sea, and the
Lord brought again the waters of the sea
upon them : but the children of Israel went
on dry land in the midst of the sea. 20.
And Miriam the prophetess, the sister of
Aaron, took a timbrel in her hand ; and all
the women went out after her with timbrels
and with dances. 21. And Miriam an
swered them, Sing ye. to the Lord, for he
hath triumpbed gloriously;' the horse and
his rider hath he mown into the sea.
Having read how that complete victory of Israel
over the Egyptians was obtained, here we are told
how it was celebrated; they that were to hold their
peace while the deliverance was in working, (ch.
14., ^4. ) must not hold their peace now that it was
wrought: the less they had to: do then, the more
they had to do now; if God accomplishes deliver
ance by his own immediate power, it redounds so
much the more to his glory. Moses, no doubt, by
divine inspiration, indited this song, and delivered
it to the children of Israel, to be sung before they
stirred from the place where they saw the Egyp
tians dead upon the shore. Observe, 1. They ex
pressed their joy in God, and" thankfulness to him,
by singing; it is almost natural to us thus to give
vent to our joy, and the exultations of our spirit.
By this instance it appears, that the singing of
psalms, as an act of religious worship, was used in
the church of Christ before the giving the ceremo
nial law, therefore was no part of it, nor abolished
with it; singing is as much the language of holy joy,
as praying is of holy>. desire. 2. Moses, who had
gone before them through the sea, goes before them
in the song, and composes it for them. Note, Those
that are active in public services, should not be
neuters in .public praises. 3. When the mercy was
fresh, and they were much affected with it, then
they sang this song. Note, When we have receive
ed special mercy from God, we ought to be quick
and speedy in our returns of praise to him, before
time and the deceitfulness of our own hearts efface
the good impressions' that have been made. David
sang his triumphant song in the day that the Lord
delivered him, 2 Sam. 22. 1. Bis dat, qui cito dat
— He gives twice, who gives, quickly. 4, When
they believed the Lord, (ch. 14. 31.),_then thevsang
this song: it was a song of faith; this connexion is

284

EXODUS, XV.

observed, (Ps. 106. 13.) Then believed they his
words, they sang his praise: if with the heart man
¦believes, thus confession must be made.
Here is,
I. The song itseff: and it is, 1. An ancient song,
the most ancient that we know d£ 2. A most ad
mirable composition, the style lofty and magnificent,
the images lively, and proper, and the whole very
moving. 3. It is a hoiy song, consecrated to the
honour of God, and intended to exalt his name, and
celebrate his praise, and his only, not in the least
to magnify any man: holiness to the Lord is engra
ven on it, and to him they made melody in the sing
ing of it. 4. It is a typical song. The triumphs
of the gospel-church, in the downfall of its enemies,
are expressed in the, song of Moses and the song of
the Lamb put together, which songs are said to be
sung upon a sea, of glass, as this was upon the Red-
sea, Rev. 15. 2, 3.
Let us observe what Moses chiefly aims at in this
song. (1. ) He gives glory to God, and triumphs in him;
this is first in his intention; (v. 1.) I will sing unto
the Lord. Note, All our joy must terminate in God,
and all our praises be offered up to him, the Father
of lights, and Father of mercies, for he hath tri
umphed. Note, All that love God, triumph in his
triumphs; what is his honour, should be our joy.
Israelites rejoice in God, v. .2. [1.] As their own
God, and therefore their strength, song, and salva
tion: happy therefore the people whose God is the
Lord, they need no more to make them happy; they
have work to do, temptations to, grapple' with, and
afflictions to bear, and are weak in themselves; but
he strengthens them, his grace is their strength.
They are often in sorrow, upon many accounts, but
in him they have comfort; he is their song; sin, and
death, and , hell, threaten them, ibut he is, and will
be, their salvation;, see Isa. 12. 2. [2.] As their
fathers' God. This they take notice of, because,
being conscious to themselves of their own unwor-
thiness and provocations, they had reason to think
that what God had nowdone for them was for their
fathers' sake, Deut. 4. 37. .Note, The children of
the covenant ought to improve their fathers' rela
tion to God as their God, for comfort, for caution,
and for quickening^ 13.] As a God of infinite pow
er; (v. 3.) The Lord is a man of war, that is, well
able to deal with all those that strive with their
Maker, and will certainly be too hard for them.
od of matchless and incomparable per
il.) Who is like unto thee, O Lord,

[4.] As aGod of matchless and incomparable per
fection; (v. 11.) Who is like unto thee, O Lord.
among tlie Gods? This is pure praise, and a high

expression of humble adoration, ft is, First, a chal
lenge to all other gods to compare with him: " Let
them stand forth, and pretend their utmost; none
of them dare make the comparison." Egypt was
notorious for the multitude of its gods, but the God
of the Hebrews was too hard for them, and baffled
them all, Numb. 33. 4. .Deut 32. 23.. 39. The
princes and potentates of the world are called gods,
but they are feeble and mortal, none of them all
comparable^ to Jehovah the almighty and eternal
God. Secondly, It is a confession of his infinite per
fection, aS transcendent and unparalleled. Note,
God is to be worshipped and adored as a Being of
such infinite perfection, that there is none like him,
nor any to be compared with him; as one that in all
things has, and must have, the pre-eminence, Ps.
89. 6. More particularly, 1. He is glorious in holi
ness:' his holiness is his glory. It is that attribute
•which angels adore, Isa. 6. 3. His holiness ap
peared in the ''destruction of Pharaoh, his hatred
of sin, and his wrath against obstinate sinners. It
appeared in the deliverance of Israel, his delight
in the holy seed, and his faithfulness to his own pro
mise. God is rich in mercy, that is his treasure,

glorious in holiness, that is his honour. Let us al
ways give thanks at the remembrance of his_ holi
ness. 2. He is fearful in praises; that which is the
matter of our praise, though it is joyful to the ser
vants of God, is dreadful and very terrible to his
enemies, Ps. 66. 1 . . 3. Or, it directs us in the man
ner of our praising God; we should praise him with
a humble holy awe, and serve the Lord with fear;
even our spiritual joy and triumph must be balanced
with a religious fear. 3. He is doing wonders, won
drous to all, being above the power, and out of the
common course, of nature; especially wondrous to
us, in whose favour they are wrought, who are so
unworthy, that we had little reason to expect them.
They were wonders of power, and wonders of grace;
in both God was to be humbly adored.
(2.) He describes the deliverance they were now
triumphing in; because the song was intended, not
only to express and excite their thankfulness for the
present, but to preserve and perpetuate the re
membrance of this work of wonder to after-ages.
Two things were to be taken notice of:
[1.] The destruction of the enemy; the waters
were divided, v. 8, The floods stood' upright as a
heap, Pharaoh, and all his hosts were" buried in the
waters. The horse and his rider could not escape,
(v. 1. ) the chariots, and the chosen captains; (v. 4. )
they themselves went into the sea, and there they
were overwhelmed, v. 19. The depths, the. sea,
covered them, and the proud waters went ovei the
proud sinners, they sank like a stone, like lead, (v.
5, 10. ) under the weight of their own guilt and
God's wrath. Their sin had made them hard like
a stone, and now they justly sink like a stone. Nay,
the earth itself swallowed them; (v. 12. ) their dead
bodies sank into the sands upon which they were
thrown up, which sucked them in. Those whom
the Creator fights against, the whole creation is at
war with. All this was the Lord!s doing, and his
only. It was, an act of his power; Thy right hand,
O Lord, not our's, has dashed in pieces the enemy,
v. 6. It was with the blast of thy nostrils, (v. 8.)
and thy wind, (v. 10.) and thestretching out of thy
right hand, Vi 12. It was an instance of his tran
scendent power, (v. 7.) in the greatness of thine
excellency: and it was the executibn of his justice,
Thou sentest forth thy wrath, v. 7. This destruc
tion of the Egyptions was made the more remark
able by their pride and insolence, and their strange
assurance of success; (v. 9.) The, enemy said, I will
pursue. Here is, First, Great confidence; when
they pursue, they do not question but they shall
overtake, and when they overtake, they do not
question but they shall overcome, and obtain so de
cisive a victory as to divide the spoil. Note, It is
common for men to be most elated with the hopes
of success, when they are upon the brink of ruin,
which makes their ruin so much the sorer. See Isa.
37. 24, 25. Secondly, Great cruelty; nothing but
killing, and slaying, and destroying, and this will
satisfy his lust; and a barbarous lust that is, which
so much blood must be the satisfaction of. Note,
It is a cruel hatred with which the church is hated;
its enemies are bloodv men. This is taken notice
of here, to show, 1. That God resists the proud,
and delights to humble those who lift up themselves;
he that says, " I will, and I will, whether God will
or no," shall be made to know, that, wherein he
deals proudly, God is above him. 2. That those
who thirst for blood shall have enough of it They
Who love to be destroying, shall be destroyed, for
we know who has said, Vengeance is mine, I will
repay. [2.1 The protection and guidance of Israel; (v.
13. ) Thou in thy mercy hast led forth the people,;
led them forth out of the bondage of Egvpt, led
them forth out of the perils of the Red-sea, v. 19,

EXODUS, XV.

28J

But the children of Israel went on dry land. Note,
The destruction of the wicked serves for a foil to
set off the salvation of Israel, and to make it the
more illustrious, Isa. 45. 13.. 15.
(3.) He sets himself to improve this wonderful
appearance of God for them. [1.] In order to
quicken them to serve God; in consideration of this,
ft». 2.) I will prepare him a habitation. God hav
ing preserved them, and prepared a covert for
them under which they had been safe and easy,
they resolve to spare no cost or pains for the erect
ing of a tabernacle to his honour, and there they
will exalt him, and mention, to his praise, the
honour he had got upon Pharaoh. God had now
exalted them, making them great and high, and
therefore they will exalt him, by speaking of his
infinite height and grandeur. Note, Our constant
endeavour should be, by praising his name and
serving his interests, to exalt God: and it is an ad
vancement to us to be so employed. [2.] In order
to encourage them to trust in God: so confident is
this psalmist of the happy issue of the salvation
which was so gloriously begun, that he looks upon
it as in effect finished already; (v. 13.) " Thou hast
guided to thy holy habitation. Thou hast thus put
them into the way to it, and wilt in due time bring
them to the end of that way," for God's work is
Serfect; or, " Thou hast guided them to attend thy
oly habitation in heaven with their praises.
Note, Those whom God takes under his direction,
he will guide to his holy habitation, in faith now^
and in fruition shortly.
Two ways, this great deliverance was encourag
ing. First, It was such an instance of God's power, as
would terrify their enemies, and quite dishearten
them, (v. 14. . 16.) The very tidings of the over
throw of the Egyptians would be more than half
the overthrow of all their other enemies; it would
sink their spirits, :and that would go far toward the
sinking of their powers and interests; the Philis
tines, Moabites, Edomites, and Canaanites, (with
each of which nations Israel was to grapple,) would
be alarmed by it, would.be quite dispirited, and
would conclude it was in vain to fight against
Israel, when a God of such power fought for them.
It had this effect; the Edomites were afraid of them,
(Deut 2. 4.) so were the Moabites, (Numb. 22. 3.)
and the Canaanites, Josh. 2. 9, 10.— r5. 1. Thus
, God sent his fear before them, (ch. 23. 27. ) and cut
off the spirit of princes.
Secondly, It was such a beginning of God's fa
vour to them, as gave them an earnest of the per
fection of his kindness. This was but in order to
something further; (v. 17.) Thou shalt bring them
in. If he thus bring them out of Egypt, notwith
standing their unworthiness, and the difficulties
that lay in the way of their escape, doubtless, he
will bring them into Canaan; for has he begun,
(so begun,) and will he not make an end? Note,
Our experiences of God's power andfavour should
be^hnproved for the support of our expectations;
" Thou hast — therefore not only thou canst, but we
trust thou wilt," is good arguing. Observe, Thou
wilt plant them in the place which thou hast made
for thee to dwell in. Note, It is good dwelling
where God dwells, in his church on earth, (Ps.
27. 4. ) in his church in heaven, John 17. 24. When
he says, "This is my rest for ever," we should
say, " Let it be our's."
Lastly, The great ground of the encouragement
which they draw from this work of wonder, is, v.
18, The Lord shall reign for. ever and ever. They
had now seen an end of Pharaoh's reign; but time
itself shall not put a period to Jehovah's reign,
which, like himself, is eternal, and not subject to
: < hange. Note, It is the unspeakable comfort of all

God's faithful subjects, not only that "he does reign-
universally, and with an incontestable sovereignty,,
but that he will reign eternally, and there shall be
no end of his dominion.
II. The solemn singing of this song, v. 20, -21.
Miriam (or Mary, it is the same name) presided in
an assembly of the women, who, (according to the
softness of their sex, and the common usage of'
those times for expressing Joy) with timbrels and
dances sang this song. Moses led the psalm,
and gave it out for the men, and then Miriam fol
the women: famous victories were wont to be ap
plauded by the daughters of Israel; (1 Sam. 18. 6,:
7.) so was this: when God brought Israel out of.
Egypt, it is saidj (Mic. 6. 4. ) He sent before them
Moses, Aaron, and Miriam, though we read not of
any thing remarkable that Miriam did but this.*
But those are to be reckoned great blessings to a
people, who assist them, and go before them, hi
praising God.
22. So Moses brought Israel from the
Red Sea; and they went out into the wil
derness of Shur: and they went three days
in the wilderness, and found no water. 23.
And when they came to Marah, they could
not drink of the waters of Marah, for they
were bitter : therefore the name of it was
called Marah. 24. And the people mur
mured against Moses, saying, What shall
we drink? 25. And he cried unto the
Lord ; and the Lord showed him a tree,
which when he had cast into the waters, the
waters were made sweet: there he made
for them a statute and an ordinance, and
there he proved them, 26. And said, If
thou wilt diligently hearken to the voice of
the Lord thy God, and wilt do that which
is right in his sight, and wilt give ear to his
commandments, and keep all his statutesj
I will put none of these diseases upon thee,
which I have brought upon the Egyptians:
for 1 am the Lord that healeth thee. 2",
And they came to Elim, where were twelve.
wells of water, and threescore and ten
palm-trees: and they encamped there by
the waters.
It should seem, it was with some difficulty that
Moses prevailed with Israel to leave that trium
phant shore on which they sang the foregoing song.
They were so taken up either with the sight, or
with the song, or withjthe spoiling of the dead bo
dies, that they cared not to go forward, but Moses
with much ado brought them from the Red-sea
into a wilderness: the pleasures of our way to Ca
naan must not retard our progress, but quicken it,
though we have a wilderness before us. Now here
we are told,
I. That in the wilderness of Shur they had no
water, v. 22. This was a sore trial to the young tra
vellers, and an allay to their joy; thus God would
train them up to difficulties; David, in a dry and
thirsty land where no water is, reaches forth to
ward God, Ps. 63. 1.
II. That at Marah they had -water, but it was
bitter, so that though they had been three days
* Our author had either, for the moment, overlooked the circum
stances recorded in the 12th of Numbere ; or, by the term remarka
ble, he must have meant what was worthy both to be noticed by
the reader, and also to have been done by Miriam— Ed

286

EXODUS, XVI.

without water, they could not drink it, either be
cause it was extremely unpleasant to the taste, or
was likely to be prejudicial to their health, or was
so brackish, that it rather increased their thirst
than quenched it, v. 23. Note, God can imbitter
that to us from which we promise ourselves most
satisfaction, and often does so in the wilderness of
this world, that our wants and disappointments in
the creature may drive us to the Creator, in whose
favour alone true comfort is to be had. Now in
this distress,
1. The people fretted and quarrelled with Moses,
as if he had done ill by them; What shall we
drink? is all their clamour, v. 24. Note, The
greatest joys and hopes are- soon turned into the
greatest griefs and fears with them that live by
sense only, and not by faith.
2., Moses prayed; (v. 25.) He cried unto the
Lord. The compfaints which they brought to him,
he brought to God, on whom, notwithstanding his
elevation, Moses owned a constant dependence.
Note, It is the greatest relief of the cares of magis
trates and ministers, when those under their charge
make them uneasy, that they may have recourse to
God by prayer: he is the Guide of the church's
guides; and to him, as the Chief Shepherd," the
under-shepherds must upon all occasions apply.'
3. God' provided graciously for thern; he directed
Moses to a tree which he cast into the waters; in
consequence of which, all of a sudden, they were
made sweet Some think this wood had a peculiar
virtue in it for, this purpose, because it is said, God
showed him tlie tree. God is to be acknowledged,
not only in the creating of things useful for man,
but in discovering their usefulness. Or perhaps
this was only a sign, and not at all a means, of the
cure, any more than the brazen serpent, or Elisha's
casting one cruise foil of salt into the waters. of
Jericho. Some make this tree typical of the cross
of Christ, which sweetens the hitter waters of
affliction to all the faithful, and enables them to re
joice in tribulation. The Jews' tradition is, that
the wood of this tree was itself bitter, yet it sweet
ened the waters of Marah ; the bitterness of Christ's
Sufferings and death alters the property of our's.
4. Upon this occasion, God came upon terms
with them, and plainly told them, now that they
were got clear of the Egyptians, and were entered
into the wilderness, that they were upon their good
behaviour, and that, according as they carried
themselves, so it would be well or ill with them;
there he made a statute and an ordinance, and
settled matters with them; there he proved them,
that is, there he put them upon the trial, admitted
them as probationers for his favour. In short, he
tells them, v. 26. (1.) What he expected from
them, and that was, in one word, obedience. They
must diligently hearken to his voice, and give ear to
his commandments, that they might know their
duty, and not transgress through ignorance; and
they must take care in every thing to do that which
was right in God's sight, and to keep alt his statutes.
They must not think, now that they were delivered
from their bondage in Egypt, that they had no lord
over them, but were their own masters; no, there
fore they must look upon themselves as God's
servants, because he had loosed their bondsT Ps.
116. 16. Luke, 1. 74, 75. (2.) What they. might
then expect from him; Iwillput none of these dis
eases upon thee, that is, "I will not bring upon thee
any of the plagues of Egypt." This intimates,
that, if they were rebellious and disobedient, the
very plagues which they had seen inflicted upon
their enemies should be brought upon them; so it
is threatened, Deut 28. 60. God's judgments upon
Egypt, as they were mercies to Israel, opening the
way to their deliverance, so they were warnings to

Israel, and designed to awe them into obedience.
Let not the Israelites think, because God had thus
highly honoured them in the great things he had
done for them, and had proclaimed them to all the
world his favourites, that therefore he would con
nive at their sins, and let them do as they would.
No, God is no Respecter of persons; a rebellious
Israelite shall fare no better than a rebellious Egyp
tian; and so they found, to their cost, before they
got to Canaan. "But if thou wilt.be obedient,
thou shalt be safe and happy;" the threatening is
implied only, but the promise is expressed, "I am
the Lord that healeth thee, and will take care of thy
comfort wherever thou goest." Note, God is the
freat Physician. If we be kept well, it is he that
eeps us; if we be made well, it is he that recovers
us; he is our Life, and the Length of cur days.
III. That at Elim they had good water and
enough of it, v.. 27. Though God may, for a time,
order his people to encamp by the waters of Marah,
yet that shall not always be their lot. See how
changeable our condition is in this world, from bet
ter to worse, from worse to better; let us therefore
learn both how to be abased and how to abound; to
rejoice as though we rejoiced not, when we are full;
and to weep as though we wept not, when we are
emptied. Here were twelve wells for their supply,
one for every tribe, that they might not strive for
water, as their fathers had sometimes done; and,
for their pleasure, there were seventy palm-trees,
under the shadow of which their great men might
repose themselves. Note, God can find places of
refreshment for his people even in the wilderness
of this world, wells in the valley of Baca, lest they
should faint in their mind with perpetual fatigue;
yet, whatever our delights may be in the land of our
pilgrimage, we must remember that we do but en
camp by them for a time, that here we have no
continuing city.
CHAP. XVI.
This chapter gives us an account of the victualling of the
camp of Israel. I. Their complaint for want of bi e\d,
v. 1 . . 3. II . The notice God gave them beforehand of
the provision he intended tp make for them, v. 4.. 12.
III. The, sending of the manna, v. 13. . 15. IV. The
laws and orders concerning the manna. 1. That they
' should gather it daily for their daily bread, v. 16. .21. 2.
That they should gather a double portion on the sixth
day, v. -22 . .26. 3. That they should expect none on the
seventh day, v. 27 . ,31. 4. That they should preserve a
pot of it for a memorial, v. 32.
1. A ND they took their journey from
J\- Elim; and all the congregation of
the children of Israel came unto the wilder
ness .of Sin, which is between Elim and
Sinai, qn the fifteenth day of the second
month after their departing out of the land
of Egypt. 2. And the whole congregation
of the children of Israel murmured against
Moses and Aaron in the wilderness : 3.
And the children of Israel said unto them,
Would to God we had died by the hand of
the Lord in the Jand 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 Moses, 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

EXODUS, XVI.

287

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
daily. 6. And Moses apd Aaron said unto
all the children of Israel, At even, then ye
shall know that the Lord hath brought you
but from the land pf Egypt ; 7. And in the
morning, then ye sha^l see the glory of the
Lord ; for that he heareth your murmurings
against the Lord : and what are we, that
ye murmur against' us ? 8. And Moses
said, This shall 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 murmurings are not against us, but
against the Lord. 9. And Moses spake
unto Aaron, Say unto all the congregation
of the children of Israel, Come near before
the Lord ; for he hath heard your murmur
ings. 10. And it came to pass, as Aaron
spake unto the whole congregation of the
children of Israel, that they looked toward
the wilderness, and, behold, the glory of the
Lord appeared in the cloud. 11. And* the
Lord spake unto Moses, saying, 12. 1 have
heard the murmurings of the children of Is
rael : speak unto them, saying, At even ye
shall eat flesh, and in the morning ye shall
be filled with bread ; and ye shall know that
I am the Lord your Godk .
The host of Israel, it seemsi took along with them
out of Egypt, when they came thence on the
fifteenth day of the first month,, a month's provi
sions, which, by the fifteenth' day of the secoiid
month, was all spent; and here we have, .
I. Their discontent and murmuring upon that oc
casion, v. 2, 3. The whole congregation, the great
est part of them, joined in this mutiny; it was not
immediately against God that they murmured, but
(which was equivalent) against Moses and Aaron,
God's vicegerents 'among them. 1. They count up
on being killed in the wilderness; nothing less, at
the first appearance of, disaster. If the Lord had
been pleased to kill them, he could easily have done
that in the Red sea ; but then he preserved them , and
now could as easily provide for them. It argues
great distrust of God, and of his power and goodness,
in every distress and appearance of danger to de
spair of life, and to talk of nothing but being speedily
killed. 2. They invidiously charge Moses with a
design to starve them when he brought them out
of Egypt; whereas, what he had done, was both by
order from God, and with a design to promote their
welfare. Note, It is no new thing for the greatest
kindnesses to be misinterpreted, and basely repre
sented as the greatest injuries. The worst colours
are sometimes put upon the best actions. Nay, 3.
They so far undervalue their deliverance, that they
wished they had died in Egypt, nay, and died by
the hand of the Lord too, that is, by some of the
plagues which cut off the Egyptians, as if it were
not the hand of the Lord, but of Moses only, that
brought them into this hungry wilderness. It is
common for people to say of that pain, or sickness,

or sore, of which they see not the second causes,
"It was what pleases Godi" as if that were not so
likewise which comes by the hand of man, or some
visible accident. Prodigious; madness! , They will
rather die by the flesh-pots of Egypt, where they
found themselves with provision, than live under the
guidance of the heavenly pillar in a wilderness, and
be provided for by the hand of God; they pronounce
it better to have fallen in the destruction of God's
enemies, than to bear the fatherly discipline of his
children. We cannot suppose that they had any
great plenty in Egypt, how largely soever they now
talk of the flesh-pots, nor could they fear dying-for
want in the wilderness, while they had their flocks
and herds with them; but discontent magnifies
what is past, and vilifies what is present, without re
gard to truth or reason. None talk more absurdly
than murmurers. Their impatience, ingratitude,
and distrust of God, were so much the worse, inas
much as they had lately received such miraculous
favours, and convincing proofs, both that God could
help them in the greatest exigencies, and that re
ally he had mercy in store for them. ' See how soon
they forgot his works, and provoked him at the sea,
even at the Red sea. Ps. 106. 7. .13. Note, Ex
periences of God's "mercies greatly aggravate our
distrusts and murmurings.
II. The care God graciously took for their sup
ply; justly he might have said, "I will rain fire and
brimstone upon these murmurers, and consume
them;" but, quite contrary, he promises to rain
bread upon them. Observe,
1. How God makes known to Moses his kind in
tentions, that he might not be uneasy at their mur
murings, nor be tempted to wish he had let them
alone in Egypt. (1.) He takes notice of the peo
ples complaints; (v. 12.) I have heard the murmur
ings ofthe children of Israel. As a God of pity, he
took cognizance of their necessity, which was the
occasion of their murmuring; as a just and holy God,
he took cognizance of their base and unworthy re
flections upon his servant Moses, and was much dis
pleased with them. Note, When we begin to fret
and be uneasy, we ought to consider that God hears
all our murmurings, though silent, and only the
murmurings of the heart. Princes, parents, mas
ters, do not hear all the murmurs of their inferiors
against them, and it is well they do not, for perHaps
they could not bear it; but God hears, and yet bears.
We must not think, because God does not immedi
ately take vengeance on men for their sins, that
therefore he does not take notice of them; no, he ',
hears the murmurings of Israel, and is grieved with
this generation, and yet continues his care of them,
as the tender parent ofthe froward child. (2.) He
promises them a speedy, sufficient, /and constant,
supply, v. 4. Man being made out of the earth, his
Maker has wisely ordered him food out ofthe earth,
Ps. 104. 14. But the people of Israel, typifying the
church of the first-born that are written in heaven,
and born from above, and being themselves immedi
ately under the conduct and government of heaven,
receiving their charters, laws, and commissions, from
heaven, from heaven, aiso received their food: their
law being given by the disposition of angels, they
did also eat angels' food. See what God designed in
making this provision for them, That I may prove
them whether they will walk in my law or no. [1. ]
Thus he tried whether they would trust him, and
walk in the law of faith or no; whether they could live
from hand to mouth, and (though now uneasy be
cause their provisions were spent) could rest satisfi
ed with the bread ofthe day in its hand, and depend
upon God for fresh supplies to-morrow. [2.] Thus
he tried whether they would serve him, and be al-
wavs faithful to so good a Master, that provided so
well for his servants; and hereby he made it appear

288

EXODUS, XVI

to all the world, in the issue, what an ungrateful
people they were, whom nothing could affect with
a sense of obligation. Let favour be showed to them,
yet will they not learn righteousness, Isa. 26. 10.
2. How Moses made known these intentions to
Israel, as God ordered him; here Aaron was his pro
phet, as he had been to Pharaoh; Moses directed
Aaron what to speak to the congregation of Israel;
(y. 9.) and some think, that, while Aaron was giv
ing a public summons to the congregation to come
near before the Lord, Moses retired to pray, and
that the appearance of the glory of the Lord, (v.
10. ) was in answer to his prayer. They are called
to come near, as Isa. 1. 18, Come, and let us reason
together. Note, God condescends, to give even
murmurers a fair hearing; and shall we then despise
the cause of our inferiors, when they contend with
us? Job, 31. 13:
(1.) He convinces them of the evil of their mur
murings; they thought they reflected only upon
Moses and Aaron, but here they are told that God
was struck at through their sides. This is much in
sisted on; (v. 7, 8.) " Your murmurings are not
against us, then we would have been silent, but
against the Lord; it was he that led you into these
straits; and not we." Note, When we are tempted
to murmur against those who are instruments of any
uneasiness to us, whether justly or unjustly, we do
well to consider how. much we reflect upon God by
it; men are but God's hand. They that quarrel with
the reproofs and convictions of the word, and are
angry with their ministers; when they are touched
in a tender part, know not what they do, for therein
they strive with their Maker. Let this for ever
stop the mouth of murmuring, that it is daring im
piety to murmur at God, because he is God; and
gross absurdity to murmur at men, because they are
but men.
(2. ) He assures them of the supply of their
wants; that, since they had harped upon the flesh-
pots so much, they should for once have flesh in
abundance that evening, and bread the next morn
ing, and so on every day thenceforward, v. 8, 12.
Many there are, of whom we say, that they are bet
ter fed than taught; but the Israelites were thus fed,
that they might be taught; he led him about, he in
structed' him; (Deut 32. 10.) and as to this instance,
see Deut. 8. 3, He fed thee with manna, that thou
mightest know that man doth not live by bread only.
And, beside that, here are two things mentioned,
which he intended to teach them by sending them
manna; [1.] By this ye shall know that the Lordhath
brought you out from the land of Egypt, v. 6. That
they were brought out of Egypt, was plain enough;
but so strangely sottish and short-sighted were they,
that they said it was Moses that brought them out,
v. 3. Now God sent them manna, to prove that it
Was no less than infinite power and goodness that
brought them out, and that could perfect what was
begun. If Moses only had brought them out of
Egypt, he could not thus have fed them; they must
therefore own that that was the Lord's doing, be
cause this was so, and both were marvellous in their
eyes; yet, long afterward, they needed to be told
that Moses gave them not this bread from heaven,
John, 6. 32. [2.] By this ye shall know that lam
the Lord your God, v. 12. This gave proof of his
power as the Lord, and his particular favour to
them as their God; when God plagued the Egyp
tians, it was to make them know that he was the
Lord; when he provided for the Israelites, it was to
make them know that he was their God.
3. How God himself manifested his glory, to still
the murmurings of the people, and to put a reputa
tion upon Moses and Aaron, v. 10. While Aaron
was speaking, the glory ofthe Lord appeared in the
cloud. The cloud itself, one would think, was

enough both to strike an awe upon them, and to give
encourageriient to them; yet, in a. few days, it was
grown so familiar to them, that it made no impres
sion upon them, unless it shone with an unusual
brightness. Note, What God's ministers say to us,:
is then likely to do us good, when the glory of God
shines in with it upon our souls.
13. And it came to pass, that at even
the quails came up, and covered the camp ;
and in the morning the dew lay round
about the host. 14 And when the dew that
lay was gone up, behold, upon the face of
the wilderness there lay a small round thing,
as small as the hoar-frost, on the ground.
15. And when the children of Israel saw 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
Lord hath given you to eat: 16. This is
the thing which the Lord hath command
ed : Gather of it every man according to his
eating; an omer for every man : according
to the number of your persons, take ye every
man for them which are in his tents. 17.
And the children of Israel did so, and gath
ered some more, some less. 18. And when
they did mete it with an qmer, he that gath
ered much had nothing over, and he that,
gathered little had no lack : they gathered
every man according to his eating. 1 9. And
Moses said, Let no man leave of it till the
morning. 20. Notwithstanding they hear
kened not unto Moses ; but some of them
left of it until the morning, and it bred
worms, and stank ; and' Moses was wrath
with them. 21. And they gathered it every
morning, every man according to his eating :
and when the sun waxed hot, it melted.
Now they begin to be provided for by the imme
diate hand of God.
I. He makes them a feast, at night, of delicate
fowl, feathered fowl, (Ps. 78. 27.) therefore not
locusts, as some think; quails, or pheasants, or some
wild fowl, came up, and covered the camp, so tame,
that they might take up as many of them as they
pleased. Note, God gives us of the good things of
this life, not only for necessity, but for delight, that
we may not only servehim, but serve him cheerfully.
II. Next morning, he rained manna upon them,
which was to be continued to them for their daily
bread. 1. That which was provided for them was manna,
which descended from the clouds, so that, in some
sense, they might be said to live upon the air. It
came down in dew that melted, and yet was itself
of such a consistency as to serve for nourishing
strengthening food, without any thing else. They
called it Manna, Manhu, — "What is this?"

which our God has allotted us, and we will take it,
and be thankful," v. 14, 15. It was pleasant food:
the Jews say, it was palatable to all; however varied
their tastes. * It was wholesome food, light of di-
* Our Author alludes, we presume, to 1))3 following passage in
the Apocryphal Book of Wisdom, ch. 16. 20, 21.-^ — Thou hast...
sent them bread . . . which had abundance of. all pleasures in it, and

EXODUS, XVI.

289

gcstion, and very necessary (Dr. Grew says) to
cleanse them from disorders, with which he thinks
it probable that they were, in the time of their bon
dage, more or less infected, which disorders a lux
urious diet would have made contagious. By this
spare and plain diet we are all taught a lesson of
temperance, and forbidden to desire dainties and
varieties. 2. They were to gather it every morning, (v. 16.)
the portion of a day in his day, v. 4. Thus they
must live upon daily providence, as the fowls of the
air, of whom it is said, That thou givest them, they
gather; (Ps. 104. 28.) not to-day for to-morrow,
let the morrow take thought for the things of itself.
To this daily raining and gathering of manna our
Saviour seems to allude, when he teaches us to
pray, Give us this day our daily bread. We are
hereby taught, (1.) Prudence and diligence in pro
viding food convenient for ourselves and our house
holds; what God graciously gives, we must indus
triously gather, with quietness working, and eating
our own bread, not the bread either of idleness or
deceit. God's bounty leaves room for man's duty;
it did so even when manna was rained, they must
not" eat till they have gathered. (2.) Contentment
and satisfaction with a sufficiency; they must gather,
every man according to Ms eating; enough is as good
as a feast, and more than enough is as bad as a surfeit.
They that have most, have, for themselves, but
food, and raiment, and mirth; and they that have
least, generally have these: so that he who gathers
much has nothing over, and he who gathers little
has no lack. There is not so great a disproportion
between one and another, in the comforts and en
joyments of the things of this life, as there is in the
property and possession of the things themselves.
(3.) Dependence upon Providence; "Let no man
leave till morning, (v. 19.) but let them learn to go
to bed and sleep quietly, though they have not a bit
of bread in their tent, nor in all their camp, trusting
that God, with the following day, will bring them
their daily bread. " It was surer and safer in God's
store-house than in their own, and would thence
come to them sweeter and fresher. Read with
this, Matt 6. 25, Take no thought for your life, &c.
See here the folly of hoarding. The manna that
was laid up by some, (who thought themselves
wiser and better managers than their neighbours,
and who would provide, in case it should fail next
day,) putrefied and bred worms, and became good
for nothing. Note, That proves to be most wasted,
which is covetously and distrustfully spared. Those
riches are corrupted, Jam. 5. 2, 3.
Let us set ourselves to think, [1.] Of that great
power of God which fed Israel in the wilderness,
and made miracles their daily bread. What can
not this God do, who prepared a table in the wil
derness, and furnished it richly even for those who
questioned whether he could or no? Ps. 78. 19, 20.
Never was there such a market of provisions as
this, where so many hundred thousand men were
daily furnished, without money, and without price.
Never was there such an open house kept as God
kept in the wilderness for forty years together, nor
such free and -plentiful entertainment given. The
feast which Ahasuerus made, to show the riches of
his kingdom, and the honour of his majesty, was
nothing to this, Esth. 1. 4. It is said, (v. 21.)
When the sun waxed hot, it melted; as if what was
left, were drawn up by the heat of the sun into the
air to be the seed of the next day's harvest, and so
from day to day. [2.] Of that constant providence
of God, which gives food to all flesh, for his mercy
endures for ever, Ps. 136. 25. He is a great House-
utas meet for all tastes. For thy sustenance declared thy sweetness
unto thy children, which Served to the appetite of him that took it,
and was meet to that which every man would.  Ed.
Vol. i.— 2 O

keeper that provides for all the creatures. The
same wisdom, power, and goodness, that now
brought food daily out of the clouds, does, in the
constant course of nature, bring food yearly Out ot
the earth, and gives us all things richly to enjoy.
22. And it came to pass, that on the sixtf j
day they gathered twice as much bread,
two omers for one man : and all the rulers
of the congregation came and told Moses.
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 :
bake that which you 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 morning, as Moses bade ; and it did
not stink, neither was there any worm
therein. 25. And Moses said, Eat that to
day; for to-day is a sabbath unto the Lord:
to-day ye shall not find it in the field. 26.
Six days ye shall gather it ; but on the
seventh day, 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
commandments and my laws? 29. See,
for that the Lord hath given you the sab
bath, therefore he giveth you on the sixth
day the bread of two days: abide ye every
man in his place ; let no man go out of his
place on the seventh day. 30. So the peo
ple rested on the seventh day. 31. And
the house of Israel called the name thereof
Manna: and it was like coriander-seed,
white ; and the taste of it was like wafers
made with honey.
We have here,
1. A plain intimation of the observing of a seventh-
day sabbath, not only before the giving of the law
upon mount Sinai, but before the bringing of Israel
out of Egypt, and therefore from the beginning,
Gen. 2. 3. If the sabbath had now been first insti
tuted, how could Moses have understood what God
said to him, (v. 5. ) concerning a double portion to
be gathered on the sixth day, without making any
express mention of the sabbath? And how could
the people so readily take the hint, (v. 22.) even to
the surprise of the rulers, before Moses had de
clared that it was done with a regard to the sab
bath, if they had not had some knowledge of the
sabbath before? The setting apart of one day in
the seven for holy work, and, in order to that,
for holy rest, was a divine appointment ever since
God created man upon the earth, and the most an
cient of positive laws. The way of sabbath-sancti-
fication is the good old way.
2. The double provision which God made for the
Israelites, and which they were to make for them
selves, on the sixth day; God gave them on the
sixth day the bread of two days, v. 29. Appoint
ing them to rest on the seventh day, he took care
that they should be no losers by it: and none ever
will be losers by serving God. On that day, they
were to fetch in enough for two days, and to pre-

290

EXODUS, XVII.

pare it, t>. 23. The law was very strict, that they
must bake and seethe, the day before, and not on
the sabbath-day. This does not now make it un
lawful for us to dress meat on the Lord's day, but
directs us to -contrive our family-affairs so that they
may hinder us as iittie as possible in the work of the
sabbath. Works of necessity, no doubt, are to be
done on that day; but it is desirable to have as little
as may be to do of things necessary to the life that
now is, that we may apply ourselves the more
closely to the one thing needful. That which they
kept for their food on sabbath-day did not putrefy,
v. 24. When they kept it in opposition *to a com
mand, (v. 20. ) it stank; when they kept it in obe
dience to a command, it was sweet and good; for
every thing is sanctified by the word of God and
prayer. 3, The intermission of the manna on the seventh
day; God did not send it then, and therefore they
must not expect it, nor go out to gather, v. 25, 26.
This showed that it was not produced by natural
causes, and that it was designed for a confirmation
of the divine authority of the law which was to be
given by Moses. Thus God took an effectual course
to make them remember the sabbath-day; they could
not forget it, nor the day of preparation for it. Some,
it seems, went out on the seventh day, expecting to
find manna, (v. 27.) but they found none; for those
that will find must seek in the appointed time; Seek
the Xjordwhile he may be found. God, upon this oc
casion, said to Moses, How long refuse ye to keep my
commandment ? v, 28. Why did he say this to Mo
des? He was not disobedient: No, but he was the
ruler of a disobedient people, and God charges it upon
him, that he might the more warmly charge it upon
them, and might take care that their disobedience
should riot be through any neglect or default of his.
It was for going but to seek for manna on the seventh
day that they were thus reproved. Note, (1. ) Dis
obedience, even in a. small matter, is very provok
ing. (2.) God is jealous for the honour of his sab
baths. If walking out on the sabbath to seek for
food was thus reproved, walking out on that day
purely to find pur own pleasure cannot be justified.
32. And Moses said, This is the thing
which the Lord conimandeth, Fill an omer
of it, to be kept for your generations ; that
they may see the bread wherewith I have
fed you in the wilderness, when I brought
ypu forth from the land of Egypt. 33.
And Moses said unto Aaron, Take a pot,
and put an omer full of manna therein, and
lay it up before the Lord, to be kept for
your generations. 34. As the Lord com
manded Moses, so Aaron laid it up before
the testimony, to be kept. 35. And the
children of Israel did eat manna forty
yealrs, uptil 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.
God having provided manna to be his people's
food in the wilderness, and to be to them a continual
feast, we are hpre told,
1. How the memory of it was preserved; an omer
of this manna was laid up in a golden pot, as we are
told, (Heb. 9. 4.) and k,ept before the testimony, or
the ark, when it was afterward made, v. 32 . . 34.
The preservation of this manna from waste and
corruption was a standing miracle, and therefore
the more proper memorial of this miraculous food.

"Posterity shall see the bread," says God, "where
withal Ihavefedyou in tlie wilderness;" see what sort
of food it was, and how much each man's daily por
tion of it was, that it may appear they were neither
kept to hard fare, nor to short allowance, and then
judge between God and Israel, whether they had
any cause given them to murmur, and find fault
with their provisions, and whether they, and their
seed after them, had not a great deal of reason
gratefully to own God's goodness to them. Note,
Eaten bread must not be forgotten; God's miracles
and mercies are to be had in everlasting .remem
brance, for our encouragement to trust in him at all
times. 2. How the mercy of it was continued as long as
they had occasion for it The manna never ceased
till they came to the borders of Canaan, where
there was bread enough and to spare, v. 35. See
how constant the care of Providence is; seed time
and harvest fail not, while the earth remains. Is
rael was very provoking in the wilderness, yet the
manna never failed them: thus still God causes his
rain to fall on the just and unjust
The manna is called spiritual meat, (1 Cor. 10.
3.) because it was typical of spiritual blessings in
heavenly things; Christ himself is the true Manna,
the Bread of life, of which this was a figure, John,
6. 49.. 51. The word of God is the manna by
which our souls are nourished, Matth. 4. 4. The
comforts of the Spirit are hidden manna, Rev. 2. 17.
These come from heaven, as the manna did, and
are the support and comfort of the divine life in the
soul, while we are in the wilderness of this world.
It is food for Israelites, for those only that follow
the pillar of cloud and fire; it is to be gathered;
Christ in the word is to be applied to the soul, and the
means of grace are to be used; we must every one of
us gather for ourselves, andgather, in the morning of
our days, the morning of our opportunities, which if
we let slip, it may be too late to gather. The manna
they gathered must not be hoarded up, but eaten;
they that have received Christ, must by faith live
upon him, and not receive his grace in vain: there
was manna enough for all, enough for each, and
none had too much; so in Christ there is a com
plete sufficiency, and no superfluity. But they that
did eat manna hungered again, died at last, and
with many of them God was not well-pleased;
whereas they that feed on Christ by faith shall
never hunger, and shall die no more, and with them
God will be for ever well-pleased; the Lord ever
more give us this bread !
CHAP. XVII.
Two passages of story are recorded in this chapter, I. The
watering of the host of Israel. 1. In the wilderness they
wanted water, v. 1. 2. In their want, they chid with
Moses, v. 2, 3. 3. Moses cried to God, v. 4. 4. God
ordered him to smite the rock, and fetch water out of
that ; Moses did so, v. 5, 6. 5. The place named from
it, v. 7. II. The defeating of the host of Amalek. 1.
The victory obtained by the prayer of Moses, v. 8. .12.
2. By the sword of Joshua, v. 13. 3. A record kept of
it, v. 14. .16. And these things which happened to them
are written for our instruction, in our spiritual journey
and warfare.
i. A ND all the congregation of the chil-
XjL dren of Israel journeyed from the
wilderness of Sin, after their journies, ac
cording to the commandment of the Lord,
and pitched in Rephidim : and there was no
water for the people to drink. 2. Where
fore the people did chide with Moses, and
said, Give us water that we may drink.
And Moses said unto them, Why chide
you with me? wherefore do ye tempt the

EXODUS, XVll.

291

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 bur cattle with
thirst? 4. And Moses cried unto the Lord,
saying, What shall I do unto this people ?
they be almost ready to stone me. 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 smo-
test 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 Mas-
sah, and Meribah, because of the chiding
of the children of Israel, and because they
tempted the Lord, saying, Is the Lord
among us, or not ?
Here is,
I. The strait that the children of Israel were in,
for want of water; once before, they were in the
like distress, and now, a second time, v. 1. They
journeyed according to the commandment of the
Lord, led by the pillar of cloud and fire, and yet
they came to a place where there Was no water for
them to drink. Note, We may be in the way of our
duty, and yet may meet with troubles, which Pro
vidence brings us into, for the trial of our faith, and
that God may be glorified in our relief.
II. Their discontent and distrust in this strait: it
is said, (v. 3.). They thirsted there for water. If
they had no water to drink, they must needs thirst;
but this intimates not only that they wanted water,
and felt the inconvenience of that want, but that
their passions sharpened their appetites, and they
were violent and impatient in their desire; their
thirst made them outrageous; natural desires, and
those that are most craving, have need to be kept
under the check and guidance of religion and rea
son. See what was the language of this inordinate de
sire. 1. They challenged Moses to supply them; (v.
2. ) Give us water, that we may drink, demanding
it as a debt, and stronglysuspectingthathe was not
able to discharge it. Because they were supplied
with bread, they insist upon it, that they must be
supplied with water too; and indeed to those that by
faith and prayer live a life of dependence upon
God, one favour is an earnest of another, and may
be humbly pleaded: but the unthankful and unbe
lieving have reason to think that the abuse of for
mer favours is the forfeiture of further favours; Let
not them think that they shall receive any thing,
(Jam: 1. 7.) yet they are ready to demand every
thing., 2. They quarrelled with him for bringing them
out of Egypt, as if, instead of delivering them, he
designed to murder them, than which nothing could
be more base and invidious, v. 3. Many that have
not only designed well, but done well, for their
generation, have had their best services thus mis
construed, and their patience thereby tried, by un
thinking unthankful people. To such a degree
their malice against Moses rose, that they were al
most ready to stone him, v. 4. Many good works

he had showed them; and for tvhich of these would
they stone him? John, 10. 32. Ungoverned pas
sions, provoked by the crossing of unbridled appe
tites, sometimes make men guilty of the greatest
absurdities, and act like madmen, that cast fire
brands, arrows, and death, among their best
friends. 3. They began to question whether God were
with them or not; (v. 7.) They tempted the Lord,
saying, " Is the Lord among us, or not? Is Jeho
vah among us by that name by which he made him
self known to us in Egypt?" They question his es
sential presence,, whether there was a God or not;
his common providence, whether that God govern
ed the world; and his special promise, whether he
would be as good as his word to them. This is call
ed their tempting God, which signifies, not only a
distrust of God in general, but a distrust of him af
ter they had received such proofs of his power
and goodness, for the confirmation of his promise:
they do, in effect, suppose that Moses was an im
postor — Aaron a deceiver — the piilar of cloud and
fire a mere sham and illusion, which imposed upon
their senses — that long series of miracles which had
rescued them, served them, and fed them, a chain
of cheats — and the promise of Canaan, a banter
upon them ; it was all so, if the Lord was not among
them. Note, It is a great provocation to God, for
us to question his presence, providence, or promise,
especially for his Israel to do it, who are so pecu
liarly bound to trust him.
• III. The course that Moses took, when he was
thus set upon and insulted. 1. He reproved the
murmurers; (v. 2.) Why chide ye with me? Ob
serve how mildly he answered them; it was well
that he was a man of extraordinary meekness, else
their tumultuous conduct would have made him
lose the possession of himself: it is folly to answer
passion with passion, for that makes bad worse;
but soft answers turn away wrath: he showed
them whom their murmurings reflected upon, arid
that the reproaches they cast on him fell on Gdd
himself; Ye tempt the Lord, that is, " By distrust
ing his power, ye try his patience, and so provoke
his wrath." 2. He made his complaint to God;
(v. 4.) Moses cried unto the Lord: this servant
came, and showed his Lord all these things, Luke,
14. 21. When men unjustly censure us and quar
rel with us, it will be a great ease to Us, to go to
God, and by prayer lay the case before him, and
leave it with him: if men will not hear us, God
will; if their bad conduct towards us ruffle our spi
rits, God's consolations will compose them. Moses
begs of God to direct him what he should do, for he
was utterly at a loss; he could not of himself either
supply their want, or pacify their tumult; Ged only
could do it. He pleads his own peril, " They be al
most ready to stone me; Lord, if thou h-.st any re
gard to the life of thy poor servant, interpose now."
IV. God's gracious appearance for the:r relief,
v. 5, 6. He orders Moses to go on before the peo
ple, and venture himself in his post, though they
spake of stoning him. He must take h?s rod with
him, not (as God might justly have ordered) to sum
mon some plague or other to chastise them for their
distrust and murmuring, but to fetch water for their
supply. Oh the wonderful patience and forbear
ance of God toward provoking sinners ! He loads
those with benefits, that make him to serve with
their sins, maintains those that are at war with him,
and reaches cut the hand of his bounty to these that
lift up the heel against him. Thus he teaches us,
if our enemy hunger, to feed him, and if he thirst,
as Israel did now, to give him drink, Rom, 12. 20.
Matth. 5. 44, 45. Will he fail those that trust him,
when he was so liberal even to those that tempted
him? If God had only showed Moses a fountain of

292

EXODUS, XVII.

water in the wilderness, as he did Hagar not far
from hence, (Gen. 21. 19.) that had been a great
favour; but, that he might show his power as well
as his pity, and make it a miracle if mercy, he
gave them water out of a rock. He directed Mo
ses whither to go, and appointed him to take of the
elders of Israel with him, to be witnesses of what
was done, that they might themselves be satisfied,
and might satisfy others, of the certainty of God's
presence with them; he promised to meet him
there in the cloud of glory, (to encourage him,)
and ordered him to smite the rock: Moses obeyed,
and immediately water came out of the rock in
great abundance, which ran throughout the camp
in streams and rivers, (Ps. 78. 15, 16. ) and follow
ed them wherever they went in that wilderness: it
is called a fountain of waters, Ps. 114.8. God
showed the care he took of his people, in giving
them water when they wanted it; he showed his
power, in fetching the water out of a rock; and he
put an honour upon Moses, in appointing the wa
ter to flow out, upon his smiting of the rock. This
fair water, that came out ofthe rock, is called honey
and oil, (Deut 32. 13.) because the people's thirst
made it doubly pleasant; coming when they were
in extreme want, it was like honey and oil to them.
It is probable the people digged canals for the con
veyance of it, and pools for the reception of it, in
like manner as, long afterward, passing through
the valley of Baca, they made it a well, Ps. 84. 6.
Numb. 21. 18. Let this direct us to live in a de
pendence, 1. Upon God's providence, even in the
greatest straits and difficulties. God can open
fountains for our supply, where we least expect
them, waters in the wilderness, (Isa. 43. 20.) be
cause he makes a way in the wilderness, v. 19.
Those who, in this wilderness, keep to God's way,
may trust him to provide for them. While we fol
low the pillar of cloud and fire, surely goodness aid
mercy shall follow us, like the water out of the
rock. 2. Upon Christ's grace; that Rock was
Christ, 1 Cor. 10. 4. The graces and comforts of
the Spirit are compared to rivers of living water,
John, 7. 38, 39- — *• 14. These flow from Christ,
who is the Rock smitten by the law of Moses, for
he was made under the law. Nothing will supply
the needs, and satisfy the desires, of a soul, but wa
ter out of the rock, this fountain opened. The
pleasures of sense are puddle-water; spiritual de
lights are rock-water, so pure, so clear, so refresh
ing; rivers of pleasure.
V. A new name was, upon this occasion, given to
the place, preserving the remembrance, not of the
mercy of their supply, (the water that followed
them was sufficient to do that,) but of the sin of
their murmuring, Massah, Temptation, because
they tempted God, Meribah, Strife, because they
chid with Moses, v. 7. There was thus a remem
brance kept of sin, both for the disgrace of the sin
ners themselves, (sin leaves a blot upon the name,)
and for warning to their seed to take heed of sin
ning after the similitude of their transgression.
8. Then came Amalek, and fought with
Israel in Rephidim. 9. And Moses said
unto Joshua, Choose us out men, and go
out, fight with Amalek : to-morrow I will
stand on the top of tlie hill, with the rod of
God in mine hand. 10. So Joshua did as
Moses had said to him, and fought with
Amalek: and Moses, Aaron, and Hur, went
up to the top of the hill. 11. 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'
hands were heavy ; and they took a stone,
and put if 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 for a memorial
in a book, and rehearse it in the ears of
Joshua; for I will utterly put out the re
membrance of Amalek from under heaven.
1 5. And Moses built an altar, and called
the name of it JEHOVAH-nissi. 16. For
he said, Because the Lord hath sworn, that
the Lord mil have war with Amalek from
generation to generation.
We have here the story of the war with Ama
lek, which, we may suppose, was the first that was
recorded in the book of the wars of the Lord,
Numb. 21. 14. Amalek was the first of the na
tions that Israel fought with, Numb. 24. 20. Ob
serve, I. Amalek's attempt; they came out, and fought
with Israel, v. 8. The Amalekites were the pos
terity of Esau, who hated Jacob because ol the
birthright and blessing, and this was an effort ot the
hereditary enmity; a malice that ran in the blood,
and perhaps was now exasperated, by the working
of the promise towards an accomplishment Con
sider this, 1. As Israel's affliction; they had been
quarrelling with Moses, (v. 2.) and now God sends
Amalekites to quarrel with them : wars abroad are
the just punishment of strifes and discontents at
home. 2. As Amalek's sin; so it is reckoned,
Deut 25. 17, 18. ¦ They did not boldly front them,
as a generous enemy, but, without any provocation
given by Israel, or challenge given to them, basely
fell upon their rear, and smote those that were faint
and feeble, and could neither make resistance, nor
escape; herein they bade defiance to that Power
which had so lately ruined the Egyptians; but in
vain did they attack a camp guarded and victual
led by miracles; verily they knew not what they
did. II. Israel's engagement with Amalek, in then
own necessary defence against the aggressors; and
there, 1. The post assigned to Joshua, of whom this is
the first mention: he is nominated commander in
chief in this expedition, that he might be trained
up to the services he was designed for, after the
death of Moses, and be a man of war from his
youth. He is ordered to draw out a detachment of
choice men from the thousands of Israel, and to
drive back the Amalekites, v. 9. When the Egyp
tians pursued them, Israel must stand still, and see
what God would do; but now it was required that
they should bestir themselves. Note, God is to
be trusted in the use of means.
2. The post assumed by Moses, (v. 9.) I will
stand on the top of the hill, with the rod of God in
my hand. See how God qualifies his people for,
and calls them to, various services for the good of
his church; Joshua fights, Moses prays, and both
minister to Israel. Moses went up to the top of the
hill, and placed himself, probably, so as to be seen by
Israel; there he held up the rod of God in his hand;
that wonder-working rod which had summoned the
plagues of Egypt, and under which Israel passed

EXODUS, XV11.

2^93

out of the house of bondage. This rod Moses held
up>> (1.) To Israel, to animate them; the rod was
held up as the banner to encourage the soldiers, who
might look up, and say, " Yonder is the rod, and
yonder the hand that used it, when such glorious
things were wrought for us. " Note, It tends much
to the encouragement of faith to reflect upon the
great things God has done for us, and review the
monuments of his favours. (2.) To God, by way
of appeal to him: " Is not the battle the Lord's? Is
not he able to help, and engaged to help? Witness
this rod, the voice of which, thus held up, is that,
(Isa. 51. 9, 10.) Put on strength, O arm of the
Lord; art not thou it that hath cut Rahab?" ' Mo
ses was not only a standard-bearer, but an interces
sor, pleading with God for success and victory.
Note, When the host goes forth against the enemy,
earnest prayers should be made to the God of
hosts, for his presence with them. It is here the
praying legion that proves the thundering legion.
There, in Salem, in Zion where prayers were made,
there, the victory was won, there brake he the ar
rows of the bow, Ps. 76, 2, 3.
Observe, [1.] How Moses was tired, (v. 12.) Ms hands
were heavy: the strongest arm will fail with being
long extended; it is God only whose hand is stretch
ed out still. We do not find that, Joshua's hands
were heavy in fighting, but Moses's hands were
heavy in praying; the more spiritual any service is,
the more apt we are to fail and flag in it; praying
work, if done with due intenseness of mind and vi
gour of affection, will be found hard work, and
though the spirit be willing, the flesh will be weak:
our great Intercessor in heaven faints not, nor is he
weary, though he attends continually to this very
thing. [2.] What influence the rod of Moses had upon
the battle; (v. 11.) When Moses held up his hand in
prayer, (so the Chaldee explains it,) Israel pre
vailed, but when he laid down his hand from prayer,
Amalek prevailed. To convince Israel that the
3ancl of Moses (with whom they had just now been
chiding) contributed more to their safety than their
own hands, his rod than their sword, the success
rises and falls, as Moses lifts up or lets down his
hands. It seems, the scale wavered for some time,
before it turned on Israel's side; even the best cause
must expect disappointments as an allay to its suc
cess; though the battle be the Lord's, Amalek may
prevail for a time ; the reason was, Moses let down
his hands. Note, The church's cause is, commonly,
more or less successful, according as the church's
friends are more or less strong in faith, and fervent
in prayer.
[3.] The care that was taken for the support of
Moses. When he could not stand any longer, he
sat down, not in a chair of state, but upon a stone;
(v. 12.) when he could not hold up his hands, he
would have them held up; Moses, the man of God,
is glad of the assistance of Aaron his brother, and
Hur, who, some think, was his brother-in-law, the
husband of Miriam. We should not be shy, either
of asking help from others, or giving help to others,
for we are members one of another. Moses's hands,
thus stayed, were steady till the going down of the
sun; and though it was with much ado that he held
out, yet his willing mind was accepted. No doubt,
it was a great encouragement to the people to see
Joshua before them in the field of battle, and Moses
above them upon the top of the hill; Christ is both
to us; our Joshua, the Captain of our salvation, who
fights our battles, and our Moses, who, in the upper
world, ever lives, making intercession that our faith
fail not.
TIL The defeat of Amalek. Victory had hover
ed awhile between the camp; sometimes Israel pre

vailed, and sometimes Amalek, but Israel carried
the day, v. 13. Though Joshua fought with great
disadvantages — his soldiers undisciplined, ill armed,
long inured to servitude, and apt to murmur; yet by
them God wrought a great salvation, and made
Amalek pay dear for his insolence. Note, Wea
pons, formed against God's Israel, cannot prospei
long, and shall be broken at last. The cause of God
and his Israel will be victorious. Though God gave
the victory, yet it is said, Joshua discomfited Ama
lek, because Joshua was a type of Christ, and of the
same name, and in him it is that we are more than
conquerors. It was his arm alone that spoiled prin
cipalities and powers, and routed all their force.
IV. The trophies of this victory set up.
1. Moses took care that God "should have the
glory of it; (v. 15. ) instead of setting up a triumphal
arch, to the honour of Joshua, (though it had been a
laudable policy to put marks of honour upon him,)
he builds an altar to the honour of God; and we may
suppose it was not an altar without sacrifice; but that
which is most carefully recorded, is, the inscription
upon the altar, Jehovafeirlissi — The Lord is my ban
ner; which, probably, refers to the lifting up of the
rod of God as a banner in this action. The presence
and power of Jehovah were the banner under which
they enlisted, by which they were animated and
kept together, and therefore which they erected in
the day of their triumph. In the name of our God
we must always lift up our banners, Ps. 10. 5. It is
fit that he who does all the work should have all the
praise. 2. God took care that posterity should have the
comfort and benefit of it; " Write this for a memo
rial, not in loose papers, but In a book, write it, and
then rehearse it in the ears of Judah, let him be in
trusted with this memorial, to transmit it to the ge
nerations to come. " Moses must now begin to keep
a diary or journal of occurrences; it is the first men
tion of writing that we find in scripture; and per
haps the command was not given till after the
writing of the law upon the tables of stone; "Write
it, inperpetuam rei memoriam — that the event may
be had in perpetual remembrance;" that which is
written remains. (1.) Write what had been done,
what Amalek had done against Israel; write in gall
their bitter hatred, write in blood their cruel at
tempts, let them never be forgotten, nor yet what
God had done for Israel in saving them from Ama
lek. Let ages to come know that God fights for
his people, and he that teaches them, touches the ap
ple of his eye. (2. ) Write what should be done.
[1.] That in process of time Amalek should be
totally ruined and rooted out, (v. 14.) that he should
be remembered only in history. Amalek would
have cut off the name of Israel, that it might be no
more in remembrance, (Ps. 83. 4. 7.) and therefore
God not only disappoints him in that, but cuts off his
name. Write it for the encouragement of Israel,
whenever the Amalekites are an annoyance to
them, that Israel will at last undoubtedly triumph
in the fall of Amalek. This sentence was executed
in part by Saul, (1 Sam. 15.) and completely by
David; (ch. 30. 2 Sam. 1. 1.— 8. 12.) after this
time, we never read so much as of the name of
Amalek. [2.] That in the mean time God would
have a continual controversy with him; (v. 16.)
Because his hand is upon the throne ofthe Lord, that
is, against the camp of Israel, in which the Lord
ruled, which was the place of his sanctuary, and is
therefore called a glorious high throne from the be
ginning, (Jer. 17. 12.) therefore the Lord will have
war with Amalek from generation to generation;
This was written for direction to Israel, never to
make any league with the Amalekites, but to look
upon them as irreconcilable enemies, doomed to
ruin. Amalek's destruction was typical of the de-

294

EXODUS, XVIII.

struction of all the enemies of Christ and his king
dom. Whoever make war with the Lamb, the
Lamb will overcome them.
CHAP. XVIII.
This chapter is concerning Moses himself,, and the affairs
of his own family. I. Jethro his father-in-law brings to
him his wife and children, v. 1 . .6. II. Moses entertains
his father-in-law with great respect, (v. 7.) with good
discourse, (v. 8. .11.) with a sacrifice and a feast, v. 12.
III. Jethro advises him about the management of his
business, as a judge in Israel, to take inferior judges in
to his assistance: (v. 13 . . 23.) Moses, after some time,
takes his counsel, (v. 24 . . 26.) and so they part, v. 27.
I. "VI7"HEN Jethro, the priest of Midian,
? T Moses' father-in-law, 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, Mo
ses1 father-in-law, took Zipporah, Moses'
wife, after he had sent her back, 3. And
her two sons, of which the name of the one
was Gershom ; for he said, I have been an
alien in a strange land : 4. And the name
of the other was Eliezer ; For the God of
my father, said he, was mine help, and de
livered me from the sword of Pharaoh. 5.
And Jethro, Moses' father-in-law, came
with his sons and his wife unto Moses into
the wilderness, where he encamped at the
mount of God : 6. And he said unto Moses,
I thy father-in-law Jethro, am come unto
thee, and thy wife, and her two sons with
her. This incident may very well be allowed to have
happened, as it is placed here, before the giving of
the law, and not, as some place it, in connexion
with what is recorded, Numb. 10. 11, 29, &c. Sa
crifices were offered before; in these mentioned
here, (v. 12.) it is observable that Jethro is said to
take them, not Aaron. And as to Jethro's advising
Moses to constitute judges under him, though it is
intimated, (v. 13. ) that the occasion of his giving
that advice was on the morrow, yet it does not fol
low but that Moses's settling of that affair might be
some time after, when the law was given, as it is
placed, Deut. 1. 9. It is plain that Jethro himself
would not have him make this alteration in the go
vernment, till he had received instructions from God
about it, (v. 23.) which he did not, till some time
after. Jethro comes,
I. To congratulate the happiness of Israel, and
particularly the honour of Moses his son-in-law;
and now Jethro thinks himself well paid for all the
kindness he had showed to Moses in his distress,
and his daughter better-matched than he could have
expected. Jethro could not but hear what all the
country rang of, the glorious appearances of God
for his people Israel ; (v. 1.) and he comes to inquire,
and inform himself more fu'ly thereof, (see Ps. 111.
2.) and to rejoice with them, as one that had a true
respect both for them and for their God. Though
he, as a Midianite, was not to share with them in
the promised land, yet he shared with them in the
joy of their deliverance. We may thus make the
comforts of others our own, by taking pleasure, as
God does, in the prosperity ofthe righteous.
II. To bring Moses's wife and children to him.
It seems, he had sent them back, probably from the
inn where his wife's aversion to tlie circumcision of
her son had like to have cost him his life; (ch. 4.
25. ) he sent them home to his father-in-law, fear

ing lest they should prove a further hinderance; he
foresaw what discouragements he was likely to meet
with in the court of Pharaoh, and therefore would
not take any with him in his own family. He was
of that tribe that said to his father, I have not
known him, when service was to be done for God,
Deut 33. 9. Thus Christ's disciples, when they
were to go upon an expedition, not much unlike that
of Moses, were to forsake wife and children, Matth.
19. 29. But though there might be a reason lor the
separation that was between Moses and his wife foi
a time, yet they must come together again, as soon
as ever they could with any convenience. It is the
law of the relation, Ye husbands, dwell with your
wives, 1 Pet 3. 7. Jethro, we may suppose, was
glad of his daughter's company, and fond of her
children, yet he would not keep her from her hus
band, nor them from their father, v. 5, 6. Moses
must have his family with him, that, while he ruled
the church of God, he might set a good example of
prudence in family government, 1 Tim. 3. 5. Mo
ses had now a great deal both of honour and care
put upon him, and it was fit that his wife should be
with him, to share with him in both.
Notice is taken of the significant names of his two
sons. 1. The eldest was called Gershom, (v. 3.) a
stranger; Moses designing thereby, not only a me
morial of his own condition, but a memorandum to
his son of his condition also; for we are all strangers
upon earth, as all our fathers were. Moses had a
great uncle almost of the same name, Gershon, a
stranger; for though he was born in Canaan, (Gen,
46. 11.) yet even there the patriarchs confessed
themselves strangers. 2. The other he called
Eliezer, (v. 4.) My God a help, as we translate it;
it looks back to his deliverance from Pharaoh, when
he made his escape, after the slaying of the Egyp
tian; but, if this was (as some think) the son that
was circumcised in the inn as he was going, I would
rather translate it, so as to look forward, which the
original will bear, The Lord is mine help, and will
deliver me from the sword of Pharaoh, which he
had reason to expect would be drawn against him,
when he was going to fetch Israel out of bondage.
Note, When we are undertaking any difficult ser
vice for God in our generation, it is good for us to
encourage ourselves in God as our Help : he that
has delivered, does, and will.
7. And Moses went out to meet his fa-
tner-in-law, and did obeisance, and kissed
him; and they asked each other of their
welfare ; and they came into the tent. 8.
And Moses told his father-in-law all that the
Lord had done unto Pharaoh and to the
Egyptians for Israel's sake, and all the tra
vail that had come upon them by the way,
and how the Lord delivered them. 9. And
Jethro rejoiced for all the goodness which
the Lord had done to Israel, whom he had
delivered out of the hand of the Egyptians
10. And Jethro said, Blessed be the Lord,
who hath delivered you out of the hand of
the Egyptians, and out of the hand of Pha
raoh ; who hath delivered the people from
under the hand of the Egyptians. 11. Nov*
I know that the Lord is greater than all
gods : for in the thing wherein they dealt
proudly he was above them. 1 2. And Je
thro, Moses' father-in-law, took a burnt-
offering and sacrifices for God : and Aaron

EXODUS, XVIII.

395?

"-ame, and all the elders of Israel, to eat
Dread with Moses' father-inJaw before God.
Observe here,
I. The kind greeting that was between Moses and
his father-in-law, v. 7. Though Moses was a pro
phet of the Lord, a great prophet, and king in
Jeshurun, yet he showed a very humble respect to
his father-in-law. However God in his providence
is pleased to advance us, we must make conscience
of giving honour to whom honour is due, and never
look with disdain upon our poor relations. Those
that stand high in the favour of God, are not there
by discharged from the duty they owe to men, nor
v<ill that justify them in a stately haughty carriage.
Moses went out to meet Jethro, did obeisance to him,
and kissed him. Religion does not destroy good
manners. They asked each other of their welfare.
Even the kind How-do-you's that pass between
them are taken notice of, as the expressions and
improvements of mutual love and friendship.
II. The narrative that Moses gave his father-in-
law of the great things God had done for Israel, v.
8. This was one thing Jethro came for, to know
more fully and particularly what he had heard the
general report of. Note, Conversation concerning
God's wondrous works is profitable conversation; it
is, good, and to the use of edifying, Ps. 105. 2. Com
pare Ps. 145. 11, 12. Asking and telling news, and
discoursing of it, are not only an allowable entertain
ment of conversation, but are capable of being turn
ed to a very good account, by taking notice of God's
providence, and its. operations and tendencies in all
occurrences. III. The impressions this narrative made upon
Jethro. 1. He congratulated God's Israel; (v. 9.)
Jethro rejoiced. He not only rejoiced in the honour
done to his son-in-law, but in all the goodness done
to Israel, v. 9. Note, Public blessings are the joy
of public spirits. While the Israelites were them
selves murmuring, notwithstanding, all God's good
ness to them, here was a Midianite rejoicing. This
was not the only time that the faith of the Gentiles
shamed the unbelief of the Jews; see Matth. 8. 10.
Standers-by were more affected with the favours
God had showed to Israel, than they were that re
ceived them. 2. He gave the glory to Israel's God;
(v. 10.) "Blessed be Jehovah," (for by that name
he is now known,) "who hath delivered you, Moses
and Aaron, out of the hand of Pharaoh, so that
though he designed your death, he could not effect
it, and by your ministry has delivered the people. "
Note, Whatever we have the joy of, God must have
the praise of. 3. His faith was hereby confirmed,
and he took this occasion to make a solemn profes
sion of it; (v. 11.) Now know I that Jehovah is
greater than all gods. Observe, (1.) The matter
of his faith: That the God of Israel is greater than
all pretenders, all false and counterfeit deities, that
usurp divine honours; he silences them, subdues
them, and is too hard for them all, and therefore
is himself the only living and true God. He is also
higher than all princes and potentates, (who also
are Called gods,) and has both an incontestable au
thority over them, and an irresistible power to con
trol and over-rule them; he manages them all as
he pleases, and gets honour upon them, how great
soever they are. (2.) The coiifirmation and im
provement of his faith; M>w know I; he knew it
before, but now he knew it better; his faith grew up
to, a full assurance, upon this fresh evidence. Those
obstinately shut their eyes against the clearest light,
who do not know that 'the Lord is greater than all
Cods. (3. ) The ground and reason upon which he
uilt it; for wherein they dealt proudly, the magi
cians, and the idols which the Egyptians wor
shipped, or Pharaoh and his grandees, (they both

opposed God, and set up in competition with him,),
he was above them. The magicians were baffled,
the idols shaken, Pharaoh humbled, his powers
broken, and, in. spite of ail their confederacies,
God's Israel was rescued out of their hands. Note,
Sooner or later, God will show himself above those
that by their proud dealings contest with him. He
that exalts himself 'against God shall be abased.
IV. The expressions of their joy and thankful
ness,; they had communion with each other, both, in
a feast and in a sacrifice; v. 12. Jethro, being hearty
in Israel's interests, was cheerfully admitted, though
a Midianite, into fellowship with Moses and the
elders of Israel, forasmuch, as he also is a son of
Abraham, though of a younger house.
1. They joined in a sacrifice of thanksgiving;
Jethro took burnt-offermgs.for God, and, probably,
offered them himself, for he was a priest in Midian,
and a worshipper of the true God, and the priest
hood was not yet settled in Israel. Note, Mutual
friendship is sanctified by joint- worship. It, is a
very good thing for relations and friends, when they
come together, to join in the spiritual sacrifice ot
prayer and praise, as those that meet in Christ, the
Centre of unity.
2. They joined in a feast of rejoicing, a feast upon
the sacrifice. Moses, upon this occasion, inyited
his relations and friends to an entertainment in his
own tent, a laudable usage among friends, and
which Christ himself not only warranted, but re
commended, by- his acceptance of such invitations.
This was a temperate feast, They did eat bread;
this bread, we may suppose, was manna. Jethro,
must see and taste that bread from heaven, and,
though a Gentile, is as welcome to it as any Israelite;.
the Gentiles still are so to Christ, the Bread- of life.
It was a feast kept after a godly sort; they did eat
bread before God, soberly, thankfully, in the fear
of God; and their table-talk was such as became
saints. Thus we must eat and drink, to the glory
of God, behaving ourselves at our tables as those
who believe that God's eye is upon us.
1 3. And it came to pass on the morrow,
that Moses sat to judge the people: and the
people stood by Moses from the morning
unto the evening. 14. And when Moses'
father-in-law saw all that he did to the peo
ple, he said, What is this thing that thou
doest to the people? why sittest thou thy
self alone, and all the people stand by thee
from morning unto even? 15. 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. 17. And Moses' 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 thy
self alone. 19. Hearken now unto my
voice, I will give thee counsel, and God
shall be with thee: Be thou for the peo
ple to God-ward, that thou mayest bring
the causes unto God : 20. And thou shalt
teach them ordinances and laws, and shalt
show them the way wherein they must

296

EXODUS, XVIII.

walk, and the work that they must do.
21. Moreover, thou shalt provide out of all
the people able men, such as fear God, men
of truth, hating covetousness ; and place
such over them, to be rulers of thousands,
and rulers of hundreds, rulers of fifties, and
rulers of tens: 22. And let them judge
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 God
command thee so, then thou shalt be able
to endure, and all this people shall also go
to their place in peace. 24. So Moses
hearkened to the voice of his father-in-law,
and did all that he had said. 25. And
Moses chose able men out of all Israel,
and made them heads over the people, ru
lers of thousands, rulers of hundreds, rulers
of fifties, and rulers of tens. 26. And they
judged the people at all seasons : the hard
causes they brought unto Moses, but every
small matter they judged themselves. 27.
And Moses let his father-in-law depart; and
he went his way into his own land.
Here is,
I. The great zeal and industry of Moses as a ma
gistrate. Having been employed to redeem Israel
out of the house of bondage, herein he is a further
type of Christ, that he is employed as a lawgiver
and a judge among them.
1. He was to answer inquiries, and acquaint them
with the will of God in doubtful cases, and to ex
plain the laws of God that were already given
them, concerning the sabbath, the manna, &c. be
side the laws of nature, relating both to piety and
equity, v. 15, They came to inquire of God; and
happy it was for them that they had such an oracle
to consult: we are ready to wish, many a time, that
we had some such certain way of knowing God's
mind, when we are at a loss what to do. Moses
was faithful both to him that appointed him, and to
them that consulted him, and made them know the
statutes of God, and his laws, v. 16. His business
was, not to make laws, but to make known God's
laws; his place was but that of a servant
2. He was to decide controversies, and determine
matters in variance, judging between a man and his
fellow, v. 16. And if the people were as quarrel
some one with another, as they were with God, no
doubt he had a great many causes brought before
him; and the more, because their trials put them to
no expense, nor was the law costly to them. When
a quarrel happened in Egypt, and Moses would
have reconciled the contenders, they asked, Who
made thee a prince and a judge ? But now it was
past dispute that God had made him one; and they
humbly attend him whom they had then proudly
rejected. This was the business Moses was called to, and
it appears that he did it, (1. ) With great considera
tion, which, some think, is intimated in his posture;
he sat to judge, (v. 13.) composed and sedate. (2.)
With great condescension to the people, who stood
by him, v. 14. He was very easy of access, the
meanest Israelite was welcome himself to bring his
cause before him. (3. ) With great constancy and

closeneiss of application. [1.] Though Jethro, his
father-in-law, was with him, which might give
him a good pretence for a vacation, (he might have
adjourned the court for that day, or, at least, have
shortened it,) yet he sits, even the next day after
his coming, from the morning unto the evening.
Note, Necessary business must always take place
of ceremonious attentions. It is too great a com
pliment to our friends, to prefer the enjoyment of
their company before our duty to God, which ought
to be done, while yet the other is not left undone.
[2. ] Though Moses was advanced to -great honour,
yet he did not therefore take his ease, and throw
upon others the burthen of care and business; no,
he thought his preferment, instead of discharging
him from service, made it more obligatory upon
him. Those think of themselves above what is
meet, who think it below them to do good. It is
the honour even of angels themselves to be ser
viceable. [3.] Though the people had been pro
voking to him, and were ready to stone him, (ch.
17. 4.) yet still he made himself the servant of all.
Note, Though others fail in their duty to us, yet
we must not therefore neglect our's to them. [4.]
Though he was an old man, yet he kept to his bu
siness from morning to night, and made it his meat
and drink to do it. God had given him great
strength both of body and mind, which enabled
him to go through a great deal of work with ease
and pleasure; and, for the encouragement of others
to spend and be spent in the service of God, it
proved, that, after all his labours, his natural force
was not abated. They that wait on the Lord and
his service shall renew their strength.
II. The great prudence and consideration of
Jethro, as a friend. 1. He disliked the method that
Moses took, and was so free with him as to tell him
so, v. 14, 17, 18. He thought it was too much bu
siness for Moses to undertake alone, that it would
be a prejudice to his health, and too great a fatigue
to him; and also that it would make the administra
tion of justice tiresome to the people. And there
fore he tells him plainly, It is not good. Note,
There may be over-doing even in well-doing, and
therefore our zeal must always be governed by dis
cretion, that our good may not be evil spoken of.
Wisdom is profitable to direct, that we may neither
content ourselves with less than our duty, nor over
task ourselves with that which is beyond our
strength. 2. He advised him to such a model of
government as would better answer the intention,
which was, (1.) That he should reserve to himself
all applications to God; (v. 19.) Be thou for them
to God-ward; that was an honour which it was not
fit any other should share with him in, Numb. 12.
6 . . 8. Also, whatever concerned the whole con
gregation in general must pass through his hand, v.
20. But, (2. ) That he should appoint judges in the
several tribes and families, who should try causes
between man and man, and determine them, which
would be done with less noise, and more despatch,
than in the general assembly wherein Moses himself
E resided. Thus they must be governed as a nation
y a king as supreme, and inferior magistrates sent
and commissioned by him, 1 Pet. 11. 13, 14. Thus
many hands would make light work, causes would
be sooner heard, and the people eased by having
justice thus brought to their tent-doors. Yet, (3.)
An appeal might be, if there were just cause for it,
from these inferior courts to Moses himself; at least,
if the judges were themselves at a loss; (v. 22.)
Every great matter they shall bring unto thee.
Thus, that great man would be the more servicea
ble by being employed only in great matters. Note,
Those whose gifts and stations are most eminent,
may yet be greatly furthered in their work, by the
assistance of those that are every way their info-

EXODUS, XIX.

297

liors, which" therefore they should not despise.
The head has need of the hands and feet, 1 Cor.
12. 21. Great men should not only study to be
useful themselves, but contrive how to make others
useful, according as their capacity is.
This is Jethro's advice, hy which it appears,
that, though Moses excelled him in prophecy, he
excelled Moses in politics. Yet he adds two quali
fications to his counsel.
[1.] That great care should be taken in the
choice of the persons who should be admitted into
this trust; (v. 21.) they must be able men, &c. It
was requisite that they should be men of the best
character, First, For judgment and resolution; able
men, men of good sense, that understood business,
and bold men, that would not be daunted by frowns
or clamours. Clear heads and stout hearts make
good judges. Secondly, For piety and religion;
such as fear God, as believe there is a God above
them, whose eye is upon them, to whom they are
accountable, and whose judgment they stand in awe
of; conscientious men, that dare not do a base thing,
though they could do it ever so secretly and secure
ly. The fear of God is that principle which will
best fortify a man against all temptations to injus
tice, Neh. 5. 15. Gen. 42. 18. Thirdly, For in
tegrity and honesty; men of truth, whose word one
may take, and whose fidelity one may rely upon;
who would not for_a world tell a lie, betray a trust,
or act an insidious part. Fourthly, For a noble
and generous contempt of worldly wealth; ha
ting covetousness, not only not seeking bribes, or
aiming to enrich themselves, but abhorring the
thought of it; he is fit to be a magistrate, and
he alone, who despiseth the gain of oppression,
and shaketh his hands from tlie holding of bribes,
Isa. 33. 15.
[2.] That he should attend God's direction in the
case; (v. 23.) If thou shalt do this thing, and God
command thee so. Jethro knew that Moses had a
better counsellor than he was, and to his counsel
he refers him. Note, Advice must be given with a
humble submission to the word and providence of
God, which must always over-rule.
Now Moses did not despise this advice, because
it came from one not acquainted, as he was, with
the words of God, and the visions of the Almighty;
but he hearkened to the voice of Ms father-in-law,
v. 24. When he came to consider the thing, he
saw the reasonableness of what his father-in-iaw
offered, and resolved to put it in practice, which he
did soon afterward, when he had received direc
tions from God in that matter. Note, Those are
not so wise as they would be thought to be, who
think themselves too wise to be counselled; for a
wise man (one who is truly so) will hear, and will
increase learning, and not slight good counsel,
though given by an inferior. Moses did not leave
the election of the magistrates to the people, who
' had already done enough to prove themselves unfit
for such a trust; but he chose them, and appointed
them, some for greater, others for lesser divisions,
the lesser, probably, subordinate to the greater.
We have reason to value government as a very
great mercy, and to thank God for laws and magis
trates, so that we are not like the fishes of the sea,
where the greater devour the lesser.
III. Jethro's return to his own land, v. 27. No
doubt he took home with him the improvements he
had made in the knowledge of God, and communi
cated them to his neighbours for their instruction.
It is supposed that the Kenites (mentioned, 1 Sam.
15. 6.) were the posterity of Jethro, (compare Judg.
1. 16. ) and they are there taken under special pro
tection, for the kindness their ancestor here show
ed Israel. The good-will showed to God's people,
even in the smallest instances, shall in no wise lose
Vol. I.-2P

its reward, but shall be recompensed, at furthest,
in the resurrection.
CHAP. XIX.
This chapter introduces the solemnity of the giving ofthe
law upon mount Sinai, which was one of the most
striking appearances of the Divine Glory that ever was
in this lower world. We have here,-!. The circum
stances of time and place, v. 1, 2. II. The covenant be
tween God and Israel settled in general. The gracious
proposal God made to them ; (v. 3 . . 6. ) and their consent
, to. the proposal, v. 7, 8. III. Notice given, three days
before, of God's design to give the law out of a thick
cloud, v. 9. Orders given to prepare the. people to re
ceive the law; (v. 10.. 13.) and care taken to execute
those orders, v. 14, 15. IV. A terrible appearance of
God's glory upon mount Sinai, v. 16. .20. V. Silence
proclaimed, and strict charges given to the people to
observe decorum, while God spake to them, v. 21. .25.
1 . TTN the third month, when the children
JL of Israel were gone forth out of the
land of Egypt, the same day came they
into the wilderness of Sinai. 2. For they
were departed from Rephidim, and were
come to the desert of Sinai, and had pitch
ed in the wilderness; and there Israel
camped before the mount. 3. And Moses
went up unto God, and the Lord called
unto him out of the mountain, saying, Thus
shalt thou say to the house of Jacob, and tell
the children of Israel ; 4. Ye have seen
what I did unto the Egyptians, and how I
bare you on eagles' wings, and brought
you unto myself. 5. Now therefore, If ye
will obey my voice indeed, and keep my
covenant, then ye shall be a peculiar trea
sure unto me above all people : for all the
earth is mine: 6. And ye shall be unto
me a kingdom of priests, and a holy nation.
These are the words which thou shalt speak
unto the children of Israel. 7. And Moses
came, and called for the elders of the peo
ple, and laid before their faces all these
words which the Lord commanded him.
8. And all the people answered together,
and said, All that the Lord hath spoken
we will do. And Moses returned the
words of the people unto the Lord.
Here is,
I. The date of the great charter by which Israel
was incorporated. 1. The time when it bears date;
(v. 1.) in the third month after they came out of
Egypt. It is computed that the law was given just
fifty days after their coming oiit of Egypt, in re
membrance of Which, the feast of Pentecost was ob
served the fiftieth day after the passover; and, in
compliance with which, the Spirit was poured out
upon the apostles, at the feast of Pentecost, fifty
days after the death of Christ. In Egypt^ they had
spoken of a three days' journey into the wilderness
to the place of the sacrifice, (ch. 5. 3. ) but it proved
tube almost a two months' journey; so often are we
out in calculation of times; and things prove longer,
in the doing than we expected. 2. The place
whence it bears date; from mount Sinai, a place
which nature, not art, had made eminent and con
spicuous, for it was the highest of all that range of
"mountains. Thus God put contempt upon cities,
and palaces, and magnificent structures, setting up
his pavilion on the top of a high mountain, in a

298

EXODUS, XIX.

waste and barren desert, there to carry on this trea
ty. It is called Sinai, from the multitude of thorny
bushes that overspread it.
II. The charter itself; Moses was called up to the
mountain, (on the top of which God had pitched his
tent, and at the foot of which Israel had pitched
their's,) and was employed as the mediator, or ra
ther no more than the messenger, of the covenant;
(v. 3.) Thus shalt thou say to the house of Jacob,
and tell the children of Israel. Here the learned Bish
op Patrick observes, that the people are called by
the names both of Jacob and Israel, to remind them,
that they who had lately been as low as Jacob, when
he went to Padan-aram, were now grown as great
as God made him, when he came from thence,
(justly enriched with the spoils of him that had op
pressed him,) and was called Israel.
Now observe, 1. That the Maker, and the first
Mover, of the covenant, is God himself. Nothing
was said or done by this stupid and unthinking peo
ple themselves toward this settlement; no motion
made, no petition put up for God's favour, but this
blessed charter was granted ex mero motu — purely
out of God's own good-will. Note, In all our deal
ings with God, free grace prevents us with the
blessings of goodness, and all our comfort is owing,
not to our knowing God, but rather to our being
known of him, Gal. 4. 9. We love him, visit him,
and covenant with him, because he first loved us,
visited us, and covenanted with us. God is the Al
pha, and therefore must be the Omega. 2. That
the matter of the covenant is not only just and un
exceptionable, and such as puts no hardship upon
them, but kind and gracious, and such as gives them
the greatest privileges and advantages imaginable.
(1.) He reminds them of what he had done for
them, v- 4. He had righted them, apd avenged
them upon their persecutors and oppressors; " Ye
have seen what I did unto the Egyptians, how ma
ny lives were sacrificed to Israel's honour and inter
ests:" he had given them unparalleled instances of
his favour to them, and his care of them ; / bare you
on eagles' wings, a high expression ofthe wonderful
tenderness God had snowed for them; it is explain
ed, Deut 32. 11, 12. It denotes great speed; God
not only came upon the wing for their deliverance,
(when the set time was come, he rode on a cherub,
and did fly,) but he hastened them out, as it were,
upon the wing^ he did it also with great ease, with
the strength, as well as with the swiftness, of an ea
gle. They that faint not, nor are weary, are said
to mount up with wings as eagles, Isa. 40. 31. Es
pecially, it denotesGod's particular care of them,
and affection to them. Even Egypt, that iron fur
nace, was the nest in which these young ones were
hatched, where they were first formed as the em
bryo of a nation ; when, by the increase of their num
bers, they grew to some maturity, they were car
ried out of that nest Other birds carry their young
in their talons, but the eagle (they say) upon her
wings, so that even those archers who shoot flying
cannot hurt the young ones, unless thev first shoot
through the old one. Thus, in the Red-sea, the
pillar of cloud and fire, the token of God's presence,
interposed itself between the Israelites and their pur
suers; (lines of defence which could not be forced,
a wall which could not be penetrated;) yet this was
not all; their way, so paved, so guarded, was glori
ous, but their end much more so; I brought you un
to myself. They were brought not only into a state
of liberty and honour, but into covenant and com
munion with God. This, this was the glory of
their deliverance, as it is of our's by Christ, that he
died, the just for the unjust, that he might bring us
to God. This God aims at in all the gracious me
thods of his providence and grace, to bring us back
to himself, from whom we have revolted, and to

bring us home to himself, in whom alone we can be
happy. He appeals to themselves, and their own
observation and experience, for the truth of what is
here insisted on/ Ye have seen what I did; so that they
could not disbelieve God, unless they would first dis
believe their own eyes. They saw how all that was
done was purely the Lord's doing, It was not they
that reached toward God, but it was he that brought
them to himself. Some have well observed, that
the Old-Testament church is said to be borne upon
eagles' wings, denoting the power of that dispensa
tion which was carried on with a high hand and an
outstretched arm; but the New- Testament church is
said to be gathered by the Lord Jesus, as a hen ga
thers her chickens under her wings, (Matth. 23. 37.)
denoting the grace and compassion of that dispensa
tion, and the admirable condescension and humilia
tion of the Redeemer.
(2.) He tells them plainly what he expected and
required from them; in one word, obedience, (v. 5.)
that they should obey his voice indeed, and keep his
covenant. . Being thus saved by him, that which he
insisted upon, was, that they should be ruled by him.
The reasonableness of this demand is, long after,
pleaded with them, that in the day he brought them
out of the land of Egypt, this was the condition ot
the covenant, Obey my voice; (Jer. 7. 23.) and this
he is said to protest earnestly to them, Jer. 11. 4, 7.
Only obey indeed, not in profession and promise on
ly, not in pretence, but in sincerity. God had show
ed them real favours, and therefore required real
obedience. (3.) He assures them ofthe honour he would put
upon them, and the kindness he would show them,
incase they did thus keep his covenant; (v. 5, 6.)
Then ye shall be a peculiar treasure to me. He does
not specify any one particular favour, as giving them
the land of Canaan, or the like, but expresses it in
that which was inclusive of all happiness, that he
would be to them a God in covenant, that they
should be to him a people. [1.] God here asserts
his sovereignty over, and propriety in, the whole
visible creation; All the earth is mine. Therefore
he needed them not; He, that had so vast a domin
ion, was great enough, and happy enough, without
concerning himself for so small a demesne as Israel
was. All nations on the earth being his, he might
choose which he pleased for his peculiar, and act in
a way of sovereignty. [2.] He appropriates Israel
to himself. First, As a people dear unto him, You
shall be a peculiar treasure; not that God was enrich
ed by them, as a man is by his treasure, but he was
pleased to value and esteem them as a man does his
treasure, they were precious inhis sight and honour
able; (Isa. 43. 4.) he set his love upon them; (Deut.
7. 7. ) took them under his special care and protec
tion, as a treasure that is kept under lock and key.
He looked upon the rest of the world but as trash
and lumber m comparison with them. By giving
them divine revelation, instituted ordinances, and
promises inclusive of eternal life, by sending his
prophets among them, and pouring out his Spirit
upon them, he distinguished them from, and digni
fied them above, all people. And this honour have
all the saints, they are unto God a peculiar people,
(Tit. 2. 14, ) his when he makes up his jewels. Se
condly, As a people devoted to him, and to his hon
our and service, (v. 6.) a kingdom of priests, a holy
nation. All the Israelites, if compared with other
people, were priests unto God, so near were they
to him, (Ps. 148. 14.) so much employed in his im
mediate service, and such intimate communion they
had with him. When they were first made a free peo
ple, it was that they might sacrifi ceto the Lord their
God as priests; they were under God's immediate go
vernment, and the tendency of the laws given them
was to distinguish them from others, and' engage

EXODUS, XIX.

299

them for God as a holy nation. Thus all believers
are, throiigh Christ, made to bur God kings and
priests, (Rev. 1. 6.) a chosen generation, a royal
priesthood, 1 Pet 2. 9.
III. Israel's acceptance of this charter, and coii-
sent to the conditions of it I. Moses faithfufly de
livered God's message to them; (v. 7.) he laid be
fore their faces all those words; he not only explain
ed to them what God had given him in chargtej but
he, put it to their choice* whether they would ac
cept these promises upon these terms, or no. His
laying it to their faces, bespeaks his laying it to their
consciences. 2. They readily agreed to the co
venant proposed. They would oblige themselves to
obey the voice of God, and taKe it as a great favour
to pe made a kingdom of priests to him. They
answered together as one man, nemine contradicehte
— without a dissentient, voice, (v. 8. ) All that the
Lord hath spoken we will do. Thus they strike the
bargain, accepting the Lord to be to them a God,
and giving up themselves to be to him a people. Oh
that there had been such a heart in them ! 3. Mo
ses, as a mediator, returned the words of the peo
ple to God, iv 8. Thus Christ, the mediator be
tween us and God, as a Prophet, reveals God's
will to Us, his precepts and promises, and then,
as a Priest, offers up to God our spiritual sa
crifices, hot only of prayer and praise, but of
devout affections, and pious resolutions, the work
of his own Spirit in us. Thus he is that blessed
Days-Man who lays his hand upon us both.
9. And the Lord said unto Moses, Lo,
I come unto thee in a thick cloud, that the
people may hear when I speak 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 wash their
clothes, 11. 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. 1 2. And thou shalt set bounds
unto the people round about, saying, Take
heed to yourselves that ye go not up into
the mount, or touch the border of it : who
soever toucheth the mount shall be surely
put to death : 13. There shall not a hand
touch it, but he shall surely be stoned, or
shot through ; whether it be beast or man, it
shall not live: when the trumpet soundeth
long, they shall come up to the mount. 1 4.
And Moses went down from the mount un
to the people, and sanctified the people;
and they washed their clothes. 15; And
he said unto the people, Be ready against
the third day : come not at your wives.
Here,
I. God signifies to Moses his purpose of coming
down upon mount Sinai, in some visible appearance
of his glory in a thick cloud; (v. 9.) for he said that
he .would dwell in the thick darkness, (2 Chron. 6.
1.) and he made it his pavilion, (Ps. 18. 11.) hold
ing back the face of his throne, then when he set it
upon mount Sinai, and spreading a cloud upon it,
Job 26. 9. This thick cloud was' to prohibit curious
inquiries into things secret, and to command an aw
ful adoration of that which' was revealed. God
would come down in the sight of all the people; (f.
11.) though they should see no manner of simili

tude, yet they should see so much as would convince
thfem that God was among tiiem of a truth. And so
high was the top of mount Sinai, that it is supposed
that hot only the Camp of Israel, but even thte coun
tries about, might discern some extraordinary ap
pearance of glory upon it, which would strike terror
upon tlieftl. It Seems also to have been particularly
intended to pbt an honour upon Moses, (v. 9.) that
they may hear when I speak with thee, and believe
thee for ever. Thus the correspondence was to be
first settled by a sensible appearance of the divine
glory, which was afterward to be carried on more
silently by the ministry of Moses. In like manner,
the Holy Ghost descended visibly upon Christ at
his baptism, and all that were present heard God
speak to him, (Matth. 3. 1,7'.) that afterward, with
out the repetition of such visible tokens, they might
believe him. So likewise the Spirit descended in
cloven tongues upon the apostles, (Acts, 2. 3. ) that
they might be believed.. Observe, When the peo-
plehad declared themseiyes willingtoobey the voice
of God, then God promised they should hear his
voice; for if any than be resolved to do his Will, he
shall know it, John 7. 17.
II. He ordered Moses to make preparation for
this great solemnity, giving him two days' time for it.
1. He must sanctify the people, (v. 10. ) as Job, be
fore this, sent and sanctified his sons, Job, 1. 5. He
must raise their expectation by giving them notice
what God would do, and assist their preparation by
directing them what they must do. '* Sanctify
them;" that is, " Call thfem off frotal their worldly
business, and call them to religious exercises, medi
tation, and.prayer, that they may receive the law
from God's mouth with reverence and devotion.
Let theni be ready,'* v. 11. Note, When we are to
attend upon God in solemh ordinances, it concerns
us to sanctify ourselves, and to get ready beforehand.
Wandering thoughts must be gathered in, iihpure
affections abandoned, disquieting passions suppress
ed, nay, and all cires about secular business for the
present dismissed, and laid by, that our hearts may
be engaged to approach unto God. Two things
particularly were prescribed as signs and instances
of their preparation. (1. ) In token of their cleans
ing of themseiyes from all sinful pollutions, that they
might be holy to God, they must wash their clothes,
(v. 10.) and they did so; (v. 14.) not that God re
gards our clothes; but, while they were washing
their clothes, he would have them think of washing;
their souls by repentance from the sins they had
contracted in Egypt, and since their deliverance.
It becomes us to appear in clean clothes when we
wait upon great men; so clean hearts are required
in our attendance on the great God, who sees them
as plainly as men see our clothes. This is abso
lutely necessary to our acceptable worshipping of
God. SeePs. 26. 6. Isa. 1. 16.. 18. Heb. 10. 22.
(2. ) In token of their devoting themselves entirely
to religious exercises, upon this occasion, they must
abstain even from lawful enjoyments during these
three days, and not come at their wives, v. 15. See
1 Cor.. 7. 5.
2. He mustsef bounds about the mountain, v. 12,
13. Probably, he drew a line, or ditch, round at the
foot of the hill, which none were to pass, upon pain
of death. This was to intimate, (1.) That humble
awful reverence which ought to possess the minds
of all those that worship God. We are mean crea
tures before a great Creator, vile sinners before a
holy righteous judge; and therefore a godly fear
and shame well become us, Heb. 12. 28. Ps. 2. 11:
(2. ) The distance which worshippers were kept at,
under that dispensation, which we ought to take no
tice of, that we may the more value our privilege
under the gospel, having boldness to enter into the
holiest by the blood of Jesus, Heb. 10. 19.

300

EXODUS, XLX.

3. He must order the people to attend upon the
summons that should be given; (v. 13.)« " When
the trumpet soundeth long, then let them take
their places at the foot ofthe mount, and so sit down
at God's feet," as it is explained, Deut 33. 3. Ne
ver was so great a congregation called together, and
preached to, at once, as this was here. No one
man's voice could have reached so many, but the
voice of God did.
16. 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 trembled. 17. And Moses brought
forth the people out of the camp to meet with
God ; and they stood at the nether part of
the mount. 18. And mount Sinai was al
together on a smoke, because the Lord de
scended upon it in fire; and the smoke
thereof ascended as the smoke of a furnace,
and the whole mount quaked greatly. 19.
And when the voice of the trumpet sounded
long, and waxed louder and louder, Moses
spake, and God answered him by a voice.
20. And the Lord came down upon mount
Sinai, on the top of the mount : and the
Lord called Moses up to the top of the
mount ; and Moses went up. 21. And the
Lord said unto Moses, Go down, charge
the people, lest they break through unto the
Lord to gaze, and many of them perish.
22. And let the priests also, which come near
to the Lord, sanctify themselves, lest the
Lord break forth upon them. 23. And
Moses said unto the Lord, The people can
not come up to mount Sinai: for thou charg-
edst us, saying, Set bounds about the mount,
and sanctify it. 24. And the Lord said
unto him, Away, get thee down ; and thou
shalt come up, thou, and Aaron with thee :
but let not the priests and the people break
through to come up unto the Lord, lest he
break forth upon them. 25. So Moses went
down unto the people, and spake unto them.
Now, at length, is come that memorable day,
that terrible day of the Lord, that day of judgment,
in which Israel heard the voice of the Lord God
speaking to them out of the midst ofthe fire, and
lived, Deut 4. 33. Never was there such a ser
mon preached, before or since, as this which was
here preached to the church in the wilderness. For,
I. The Preacher was God himself; (v. 18.) The
Lord descended in fire, and, (v. 20. ) The Lord
came down upon mount Sinai. The Shechinah,
or Glory of the Lord, appeared in the sight cf
all the people; he shined forth from mount Pa
ran, with ten thousands of his saints, (Deut 33. 2.)
that is, attended, as the Divine Majesty always is,
with a multitude ofthe holy angels, who were both
to grace the solemnity, and to assist it. Hence the
law is said to be given by the disposition of angels,
Acts, 7. 53. .
II. The pulpit (or throne rather) was mount Si
nai, hung with a thick cloud, (v. 16.) covered with
smoke, (v. 18.) and made to quake greatly. Now

it was that the earth trembled at the presence of the
Lord, and the mountains skipped like rams; (Ps.
114. 4, 7.) that Sinai itself, the rough and rocky,
melted from before the Lord God of Israel, Judg. 5.
5. Now it was that the mountains saw him, and
trembled, (Hab. 3. 10.) and were witnesses against
a hard-hearted unmoved people, whom nothing
would influence.
III. The congregation was called together by
the sound of a trumpet, exceeding loud, (p. 16.)
and waxing louder and louder, v. 19. This was
done by the ministry of the angels,' and we read of
trumpets sounded by angels, Rev. "8. 6. It was the
sound of the trumpet that made all the people trem
ble, as' those who knew their own guilt, and that
they had reason to expect that the sound of this
trumpet should have been to them the alarm of
war. IV. Moses brought the hearers to the place of
meeting, v. 17. He that had led them out of the
bondage of Egypt, now led them to receive the law
from God's mouth. Public persons are then pub
lic blessings, when they lay out themselves in their
places to promote the public worship of God. Mo
ses, at the head of an assembly worshipping God,
was as truly great, as Moses at the head of an army
in the field.
V. The introductions to the service were thun
ders and lightnings, v. 16. These were designed
to strike an awe upon the people, and to raise and
engage their attention. Were they asleep? The
thunders would waken them. Were they looking
another way? The lightnings would engage them
to turn their faces toward him that spake to them.
Thunder and lightning have natural causes, but the
scripture directs us in a particular manner to take
notice of the power of God, and his terror, in them.
Thunder is the voice of God, and lightning the fire
of God, proper to engage the senses of sight and
hearing, those senses by which we receive so much
of our information.
VI. Moses is God's minister, who is spoken to,
to command silence, and keep the congregation in
order; (v. 19.) Moses spake. Some think that it
was now that he said, / exceedingly fear and quake;
(Heb. 12. 21.) but God stilled his fear by his dis
tinguishing favour to him, in catling him up to the
top of the mount, (v. 20.) by which also he tried
his faith and courage. No sooner was Moses got
up a little way toward the top of the mount, than
he was sent down again to keep the people from
breaking through to gaze, v. 21. Even the priests
or princes, the heads of the houses of their fathers,
who officiated for their respective families, and
therefore are said to come near to the Lord at other
times, must now keep their distance, and conduct
themselves with a great deal of caution. Moses
pleads that they needed not to have any further
orders given them, effectual care was taken already
to prevent any intrusions, v. 23. But God, whdknew
their wilfulness and presumption, and what was
now in the hearts of some of them, hastens him
down with this in charge, that neither the priests
nor the people should offer to force the lines which
were set, to come up unto the Lord, but Moses and
Aaron only, the men whom God delighted to ho
nour. Observe, 1. What it was that God forbade
them — breaking through to gaze; enough was pro
vided to awaken their consciences, but they were
not allowed to gratify their vain curiosity. , They
might see, but not gaze. Some of them, probably,
were desirous to see some similitude, that they
might know how to make an image of God, which
he took care to prevent, for they saw no manner of
similitude, Deut. 4. 15. Note, In divine things, we
must not covet to know more than God would have
us know; and he has allowed us as much as is good

EXODUS, XX.

301

for us. A desire of forbidden knowledge was the
ruin of our first parents. Those that would be wise
above what is written, and intrude into those things
which they have not seen, need this admonition,
that they break not through to gaze. 2. Under
what penalty it was forbidden, Lest the Lord break
forth upon them, (v. 22 • • 24. ) and many of them
perish. Note, (1.) The restraints and warnings of
the divine law are all intended for our good, and to
keep us out of that danger which otherwise we
should, by our own folly, run ourselves into. (2.)
It is at our peril, if we break the bounds that God
has set us, and intrude upon that which he has not
allowed us; the Bethshemites and Uzzah paid dear
for their presumption. And even when we are call
ed to approach God, we must remember that he is
in heaven, and we upon earth, and therefore it be
hoves us to exercise reverence and godly fear.
CHAP. XX
All things being prepared for the solemn promulgation of
the divine law, we have, in this chapter, I. The ten com
mandments, as God himself spake them upon mount
Sinai; (v. 1 . . 17. ) as remarkable a portion of scripture
as any in the Old Testament. II. The impressions made
upon the people thereby, v. IS. . 21. III. Someparticu-
lar instructions, which God gave privately to Moses, to
be by him communicated to the people, relating to his
worship, v. 22 . . 26.
1. A ND God spake all these words, say-
-iJL ing, 2. I am the Lord thy God,
which have brought thee out of the land of
Egypt, out of the house of bondage. 3.
Thou shalt have no other gods before me.
4. Thou shalt not make unto thee any gra
ven image, or the likeness of any thing that
is in heaven above, or that is in the earth be
neath, or that is in the water under the
earth : 5. Thou shalt not bow down thy
self to them, nor serve them : for I the
Lord thy God am a jealous God, visiting
the iniquity of the fathers upon the children
unto the third and fourth generation of them
that hate me ; 6. And showing mercy unto
thousands of them that love me, and keep
my commandments. 7. Thou shalt not
take the name of the Lord thy God in
vain ; for the Lord will not hold him guilt
less that taketh his name in vain. 8. Re
member the sabbath-day, to keep it holy.
9. Six days shalt thou labour, and do all
thy work : 10. But. the seventh day is the
sabbath of the Lord thy God : in it thou
shalt not do any work, thou, nor thy son,
nor thy daughter, thy man-servant, nor thy
maid-servant, nor thy cattle, nor thy stran
ger that is within thy gates : 11. 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.
Here is,
I. The preface of the law-writer, Moses; (v. 1.)
God spake all these words. The law of the ten
commandments is, 1. A law of God's making.
They are enjoined by the infinite eternal Majesty
of heaven and earth. And where the word of the

King of kings is, surety there is power. 2. It is a
law of his own speaking. God has many ways of
speaking to the children of men; (Job 33. 14.)
once, yea twice, by his Spirit, by conscience, by
providences, by his voice; all which we ought
carefully to attend to; but he never spake, at any
time, upon any occasion, so as he spake the ten
commandments, which therefore we ought to hear
with the more earnest heed. It was not only spoken
audibly, (so he owned the Redeemer by a voice
from heaven, Matth. 3, 17.) but with a great deal
of dreadful pomp. This law God had given to man
before; (it was written in his heart by nature;)but
sin had so defaced that writing, that it was neces
sary, in this manner, to revive the knowledge of it
II. The preface of the Law^Maker; (v. 2.) lam
the Lord thy God. Herein, 1. God asserts his own
authority to enact this law in general; "I am the
Lord, who command thee all that follows." 2. He
proposes himself as the sole Object of that religious
worship which is enjoined in the four-first ofthe com
mandments. They are here bound to obedience by a
threefold cord, which, one would think, could not
easily be broken. (1.) Because God is the Lord — a
Jehovah, self-existent, independent, eternal, and
the Fountain of all being and power; therefore he
has an incontestable right to command us. He
that gives being, may give law; and therefore he is
able to bear us out in our obedience, to reward it,
and to punish our disobedience. (2.) He was their
God, a God in covenant with them, their God by
their own consent; and if they would not keep his
commandments, who would? He had laid himself
under obligations to them by promise, and therefore
might justify lay his obligations on them by precept.
Though that covenant of peculiarity is now no
more, yet there is another, by virtue of which all
that are baptized are taken into relation to him as
their God, and are therefore unjust, unfaithful, and
very unkind, if they obey him not. (3.) He had
brought them out of the land of Egypt; therefore
they were bound in gratitude to obey him, because
he had done them so great a kindness, had brought
them out of a grievous slavery into a glorious liber
ty; they themselves had been eye-witnesses of the
great things God had done, in order, to their deli
verance, and could not but have observed that every
circumstance of it heightened their obligation; they
were now enjoying the blessed fruits of their deliv
erance, and in expectation of a speedy settlement
in Canaan; and could they think any thing too
much to do for Him that had done so much for
them? Nay, by redeeming them, he acquired a
further right to rule them; they owed their service
to him to whom they owed their freedom, and
whose they were by purchase. And thus, Christ,
having rescued us out of the bondage of sin, is enti
tled to the best service we can do him, Luke 1.
74. Having loosed our bonds, he has bound us to
obey him, Ps. 116. 16.
III. The law itself. The four first of the ten
commandments, which concern our duty to God,
(commonly called the first table J we have in these
verses. It was fit that those should be put first,
because man had a Maker to love, before he had a
neighbour to love; and justice and charity are then
only acceptable acts of obedience to God, when they
flow from the principles of piety. It cannot be ex
pected that he should be true to his brother, who
is false to his God.
Now our duty to God is, in one word, to worship
him, that is, to give to him the glory due to his
name, the inward worship of our affections, the
outward worship of solemn address and attendance.
This is spoken of as the sum and substance of the
everlasting gospel, (Rev. 14. 7.) Worship God.
1, The first commandment concerns the Object

302

EXODUS, XX.

tfour worship, Jehovah, aiid him only; (v. 3.)
Thou shalt have no other gods before me. The
Egyptians, and other neighbouring nations, had
many gods, the creatures of their own fancy, strange
gods, new gods; this law was prefixed, because of
that transgression, and Jehovah being the God of
Israel, they must entirely cleave to him, and not be
for any other, either of their own invention, or bor
rowed from their neighbours. This was the sin
they were most in danger of, now that the world
was so overspread with Polytheism, which yet
Could not be rooted out effectually, but by the gos
pel of Christ The sin against this commandment,.
which we are most in danger of, is, giving the glo-1
ry and honour to any creature, which are due to
God only. Pride makes a god of self, covetousness
makes a god of money, sensuality makes a god
of the belly; whatever is esteemed and loved,
feared or served, delighted in, or depended on,
more than God, that (whatever it is) we do in
effect make a god of. This prohibition includes
a precept which is the foundation of the whole
law, that we take the Lord for our God, ac
knowledge that he is God, accept him for our's,
adore him with admiration and humble reverence,
and set our affections entirely upon him. There is
a reason intimated in the last words, before me; it
intimates, (1.) That we cannot have any other god,
but he will certainly know it There is none be
side him, but what is before him. Idolaters covet
secrecy; but shall not God search this out? (2.)
That it is very provoking to him; it is a sin that
dares him to his face, which he cannot, which he
will not, overlook, or connive at See Ps. 44. 20. 21.
2. The second commandment concerns the ordi
nances of worship, or the way in which God will be
worshipped, which it is fit that he himself should
have the appointing of. Here is,
(l.)The prohibition; we are here forbidden to
worship even the true God by images, y. 4, 5. [1.]
The Jews (at least after the captivity) thought
themselves forbidden by this commandment to
make any image or picture whatsoever. Hence
the very images which the Roman armies had in
their ensigns are called an abomination to them,
(Matth. 24. 15.) especially when they were set up
in the holy place. It is certain that it forbids mak
ing any image of God, (for to whom can we liken
him? Isa. 40. 18, 25. ) or the image of any creature,
for a religious use; it is called the changing of the
truth of God into a lie, (Rom. 1. 25. ) for an image
is a teacher of lies; it insinuates to us that God has a
body, whereas he is an infinite Spirit, Hab. 2. 18.
It also forbids us to make images of God in our fan
cies, as if he were a man as we are. Our religious
worship must be governed by the power of faith, not
by the power of imagination. They must not make
such images or pictures as the heathen worshipped,
lest they also should be tempted to worship them.
Those who would be kept from sin, must keep
themselves from the Occasions of it [2.] They
must not bow down to them occasionally, that is,
show any sign of respect or honour to them, much
less serve them constantly, by sacrifice or incense,
or any other act of religious worship. When they
Eaid their devotion to the true God, they must not
ave any image before them, for the directing, ex
citing, or assisting, of their devotion. Though the
worship was designed to terminate in God, it would
not please him if it came to him through an image.
The best and most ancient lawgivers among the
heathen forbade the setting up of images in their
temples: it was forbidden in Rome by Numa, a pa
gan prince; yet commanded in Rome by the Pope,
a Christian bishop, but, in this, antichristian. The
use of images in the church of Rome, at this day, is
so plainly contrary to the letter of this command,

and so impossible to be reconciled to it, that, in all
their catechisms and books of devotion which they
put into the hands ofthe people, they leave out this
commandment, joining the reason ot it to the first;
and so the third commandment they called the
second, the fourth the third, &c. ; only, to make up
the number ten, they divide the tenth into two.
Thus have they committed two great evils, in which
they persist, and from which they hate to be re
formed: they take away from God's word, and add
to his worship.
(2. ) The reasons to enforce this prohibition, (v.
5, 6.) which are, [1.] God's jealousy in the matters
of his worship, " I the Lord Jehovah, and thy God,
am a jealous God, especially in things of this na
ture." It intimates the care he has of his own in
stitutions, his hatred of idolatry and all false wor
ship, his displeasure against idolaters, and that he
resents every thing in his worship that looks like, or
leads to, idolatry. Jealousy is quick-sighted. Idol
atry being spiritual adultery, as it is very often re
presented in scripture, the displeasure of God
against it is fitly called jealousy. If God is jealous
herein, we should be so, afraid of offering any wor
ship to God otherwise than as he has appointed in
his word. [2.] The punishment of idolaters. God
looks upon them as haters of him, though they per
haps pretend love to him ; he will visit their iniquity,
that is, he will very severely punish it, not only as a
breach of his law, but as an affront to his majesty, a
violation of the covenant, and a blow at the root Of
all religion. He will visit it upon the children, that
is, this being a sin for which churches shall be un
churched, and a bill of divorce given them, together
with the parents, the children also shall be cast out
of covenant and communion, as with the parents the
children were at first taken in. Or, he will bring
such judgments upon a people as shall be the total
ruin of families. If idolaters live to be old, so as to
see their children of the third or fourth generation^
it shall be the vexation of their eyes, and the breaBf :
ing of their hearts, to see them fall by the sword^
carried captives, and enslaved. Nor is it an un
righteous thing with God, (if the parents died in
their iniquity, and the children tread in their steps,
and keep up false worships, because they received
them by tradition from their fathers,) when the
measure is full, and God comes by his judgments to
reckon with them, to bring into the account the
idolatries their fathers were guilty of. Though he
bear long with an idolatrous people, he will not bear
always, but by the fourth generation, at furthest,
he will begin to visit. Children are dear to their
parents; therefore, to deter men from idolatry, and
to show how much God is displeased with it, not only
a brand of infamy is by it entailed upon famiiies,
but the judgments of God may for it be executed
upon the poor children, when the parents are dead
and gone. [3.] The favour God would show to his
faithful worshippers, Keeping mercy for thousands
of persons, thousands of generations of them that
love me, and keep my commandments. This inti
mates- that the second commandment, though, in
the letter of it, it is only a prohibition of false wor
ships, yet includes' a precept of worshipping God in
all those ordinances whichhe has instituted. As the
first commandment requires the inward worship of
love, desire, joy, hope, and admiration, so the second
requires the outward worship of prayer and praise,
and solemn attendance on God's word. Note, First,
Those that truly love God will make it their con
stant care and endeavour to keep his command
ments, particularly those that relate to his worship.
Those that love God, and keep those command
ments, shall receive grace to keep his other com
mandments. Gospel-worship will have a good in
fluence upon all manner of gospel-obedience. Se

EXODUS, XX.

303

condly, God has mercy in store for such; even they
need mercy, and cannot plead merit; and mercy
they shall find with God; merciful protection in
their obedience, and a merciful recompense of it.
Thirdly, This mercy shall extend to thousands,
much further than the wrath threatened to those
that hate him, for that reaches but to the third or
fourth generation. The streams of mercy run now
as full, as free, and as fresh, as ever.
,3. The third commandment concerns the man
ner of our worship, that it be done with all possible
reverence and seriousness, v. 7.
We have here, (1.) A strict prohibition; Thou
shalt not take the name of the Lord thy God in
vain. It is supposed, that, having taken Jehovah
for their God, they would make mention of his
name; (for thus all people will walk every one in the
name of his God;) this command gives a needfut
caution not to mention it in vain, and it is still as
needful as ever. We take God's name in vain, [1.]
By hypocrisy, making a profession of God's name,
and a value for it, but not living up to that profes
sion. They that name the name of Christ, but do
not depart from iniquity, as that name binds them
to do, name it in vain, their worship is vain,
(Matth. 15. 7 . . 9. ) their oblations vain, (Isa. 1.
11, 13.) their religion vain, Jam, 1. 26. [2.1 By
covenant-breaking; if we make promises to God,
binding our souls with those bonds to that which is
good, and yet perform not to the Lord our vows, we
take his name in vain, (Matth. 5. 33.) it is folly, and
God has no pleasure in fools, (Eccl. 5. 4.) nor will
he be mocked, Gal. 6. 7. [3. J By rash swearing,
mentioning the name of God, or any of his attributes,
in the form of an oath, without any just occasion for
it, or due application of mind to it, but as a by-word,
to no purpose at all,, or to no good purpose. [4.]
By' false swearing, which, some think, is Chiefly in
tended in the letter of the commandment; so it was
expounded by them of old time,' Thou shalt not for
swear thyself, Matth. 5. 33. One part of the reli
gious regard the Jews were taught to pay to their
God, was, to swear by his name, Deut. 10. 20. But
they affronted him, instead of doing him honour, if
they called him to be Witness to a lie. [5. ] By using
the name of God lightly and carelessly, and without
any regard to its awful significancy. The profana
tion of the forms of devotion is forbidden, as well as
the profanation of the forms of swearing; as also the
profanation of any of those things whereby God
makes himself known, his word, or any of his in
stitutions; when they are either turned into charms
and spells, or into jest and sport, the name of God is
taken in vain.
(2.) A severe penally; The Lord will not hold
him guiltless; magistrates, who punish other offen
ces, may not think themselves concerned to take no
tice of this, because it does not immediately offer
injury either to private property or the public peace;
but God, who is jealous of his honour, will not thus
connive at it. The sinner may perhaps hold him
self guiltless, and think there is no harm in it, and
that God will never call him to an account for it; to
obviate which suggestion, the threatening is thus ex
pressed, God will not hold him guiltless, as he
hopes he will; but more is implied, namely, that
God will himself be the Avenger of those that take
his name in vain, and they will find it a fearful thing
to fall into the hands of the living God.
4. The fourth commandment concerns the time
of worship ; God is to be served and honoured daily,
but one day in seven is to be particularly dedicated
to his honour, and spent in his service.
Here is,
(1.) The command itself; (v. 8.) Remember the
sabbatli-day, to keep it holy; and v. 10, In it thou
shalt do no manner of work. It is taken for granted

that the sabbath was instituted before; we read of
God's blessing and sanctifying a seventh day from
the beginning, (Gen. 2. 3.) so that this was not the
enacting Of a new law, but the reviving of an old
law. [1.] They are told what is the day they must
religiously observe, a seventh, after six days' la
bour; whether this was the seventh by computation
from the first seventh, or from the day of their com
ing out of Egypt, or both, is not certain: now the
precise day was notified to them, (ch. 16. 23.) and
from this they were to observe the seventh. [2.]
How it must be observed. First, As a day of rest;
they were to do no manner of work on this day, in
their callings or worldly business. Secondly, As a
holy day, set apart to the honour of the holy God,
and to be spent in holy exercises. God, by blessing
it, had made it holy; they, by solemnly blessing '
him, must keep it holy, and not alienate it to any
other purpose than that for which the difference be
tween it and other days was instituted. [3.] Who
must observe it; Thou, and thy son, and thy daugh
ter; the wife is not mentioned, because she is supr
posed to be one with the husband, and present with
him; and if he sanctify the sabbath, it is taken for
granted that she will join with him; but the rest ot
the family are specified; children and servants must
keep the sabbath, according to their age and capa
city: in this, as in other instances of religion, it is
expected that masters of families should take care,
not only to serve the Lord themselves, but that their
houses also should serve him, at least, that it may
not be through their neglect if they do not, Josh. 24.
15. Even the proselyted strangers must observe a
difference between this day and other days, which,
if it laid some restraint upon them then, yet proved
a happy indication of God's gracious puipose, in
process of time, to bring the Gentiles in to the
church, that they might share in the benefit of sab
baths. Compare Isa. 56. 6, 7. God takes notice
of what we do on sabbath-days, though we should
be where we are strangers. [4. ] A particular me
morandum put upon this duty, Remember it. It is
intimated that the sabbath was instituted and ob
served before; but in their bondage in Egypt they
had either lost their computation, or were restrain
ed by their task-masters, or, through a great dege
neracy and indifference in religion, they had let fall
the observance of it, and therefore it was requisite
they should be reminded of it. Note, Neglect
ed duties remain duties still, notwithstanding our
neglect It also, intimates that we are both apt
to forget it, and concerned to remember it Some
think it denotes the preparation we are to make
for the sabbath; we must think of it before it
comes, that, when it does come, we may keep it
holy, and do the duty of it.
(2.) The reasons of this command; [1.] We have
time enough for ourselves on the other six days;
Six days must thou labour: time enough we have to
serve ourselves in those six days, on the seventh
day let us serve God; and time enough to tire our
selves, on the seventh it will be a kindness to us to
be obliged to rest. [2. ] This is God's day, it is the
sabbath ofthe Lord thy God, not only instituted by
him, but consecrated to him; it is sacrilege to alien
ate it, the sanctification of it is a debt. [3.] It is
designed for a memorial of the creation of the world,
and therefore to be observed to the glory ot the
Creator, as an engagement upon ourselves to serve
him, and an encouragement to us to trust in him,
who made heaven and earth. By the sanctification
of the sabbath, the Jews declared that they wor
shipped the God that made the world, and so dis
tinguished themselves from all other nations, who
worshipped gods which they themselves made.
[4. ] God has given us an example of rest, after six
days' work; he rested, the seventh day, took a com-

304

EXODUS, XX.

placency in himself, and rejoiced in the work of his
hand, to teach us on that day totake a complacency
in him, and to give him the glory of his works, Ps.
92. 4. The sabbath began in the finishing of the
work of creation, so will the everlasting sabbath in
the finishing of the work of providence and re
demption; and we observe the weekly sabbath in
expectation of that, as well as in remembrance of
the former; in both conforming ourselves to him we
worship. [5. ] He has himself blessed the sabbath-
day, and sanctified it; he has put an honour upon it,
by setting it apart for himself; it is the holy of the
Lord and honourable, and he has put blessings into
it, which he has encouraged us to expect from him
in the religious observation of that day; it is the day
which the Lord hath made, let not us do what we
can to unmake it; he has blessed, honoured, and
sanctified it, let not us profane it, dishonour it, and
level that with common time, which God's blessing
has thus dignified and distinguished.
12. Honour thy father and thy mother;
that thy days may be long upon the land
which the Lord thy God giveth thee. 13.
Thou shalt not kill. 14. Thou shalt not
commit adultery. 15. Thou shalt not steal.
16. Thou shalt not bear false witness
against thy neighbour. 17. Thou shalt not
covet thy neighbour's house, thou shalt not
covet thy neighbour's wife, nor his man
servant, nor his maid-servant, nor his ox,
nor his ass, nor any thing that is thy neigh
bour's. We have here the laws of the second table, as
they are commonly called, the six last of the ten
commandments, comprehending our duty to our
selves and to one another, and constituting a com
ment upon the second great commandment, Thou
shalt love thy neighbour as thyself. As religion
toward God is an essential branch of universal
righteousness, so righteousness toward men is an
essential branch of true religion. Godliness and
honesty must go together.
I. The fifth commandment concerns the duties
we owe to our relations; that of children to their pa
rents is the only duty specified; Honour thy father
and thy mother, which includes, 1. A decent respect
to their persons, an inward esteem of them, out
wardly expressed upon all occasions in our conduct
toward them; Fear them; (Lev. 19. 3.) Give them
reverence, Heb. 12. 9. The contrary to this is,
mocking at them and despising them, Prov. 30. 17.
2. Obedience to their lawful commands; so it is ex
pounded; (Eph. 6. 1. . 3.) Children, obey your pa
rents, come when they call you, go where they send
you, do what they bid you, refrain from what they
forbid you; and this, as children, cheerfully, and
from a principle of love. Though you have said,
"We will not," yet afterward repent and obey,
Matth. 21. 29. 3. Submission to their rebukes, in
structions, and corrections; not only to the good and
gentle, but also to the froward, out of conscience to
ward God. 4. Disposing of themselves with the
advice, direction, and consent, of parents, nor ali
enating their property, but with their approbation
5. Endeavouring in every thing to be the comfort
of their parents, and to make their old age easy to
them; maintaining them if they stand in need of
support, which our Saviour makes to be particu
larly intended in this commandment, Matth. 15.
4.. 6.
The reason annexed to this commandment is a
promise; That thy days may be long in the land
which the Lord thy God giveth thee: having men

tioned, in the preface to the commandments, his
bringing them out of Egypt as a reason for their
obedience, he here, in the beginning of the second
table, mentions his bringing them into Canaan, as
another reason; that good land they must have upon
their thoughts, and in their eye, now that they were
in the wilderness. They must also remember,
when they were come to that land, that they were
upon their good behaviour, and that, if they did not
conduct themselves well, their days should be
shortened in that land; both the days of particu
lar persons who should be cut off from it, and the
days of their nation, which should be removed out
of it. But here a long life in that good land is pro
mised particularly to obedient children. They that
do their duty to their parents are most likely to have
the comfort of that which their parents gather for
them, and leave to them: they that support their
parents shall find that Ged, the common Father,
will support them. This promise is expounded,
(Eph. 6. 3. ) That it may be well with thee, and thou
mayest live long on the earth. Those who, in con
science towards God, keep this and the rest of God's
commandments, may be sure that it shall be well
with them, and that they shall live as long on earth
as Infinite Wisdom sees good for them, and that
what they may seem to be cut short of on earth
shall be abundantly made up in eternal life, the hea
venly Canaan which God will give them.
II. The sixth commandment concerns our own
and our neighbour's life; (v.' 13.) " Thou shalt not
kill; thou shalt not do any thing hurtful or injurious
to the health, ease, and life, of thy own body, or
any other person's, unjustly." This is one of the
laws of nature, and was strongly enforced by the
firecepts given to Noah and his sons, Gen. 9. 5, 6.
t does not forbid killing in lawful war, or in our
own necessary defence, or the magistrates' putting
offenders to death, for those things tend to the pre
serving of life; but it forbids all malice and hatred
to the persons of any, (for he that hateth his brother
is a murderer, J and all personal revenge arising
therefrom; also all rash anger upon sudden provo-'
cations, and hurt said or done, or aimed to be done,
in passion; of this our Saviour expounds this com
mandment, Matth. 5. 22. And, as that which is
worst of all, it forbids persecution, laying wait for
the blood of the innocent, and excellent ones of the
earth. III. The seventh commandment concerns our
own and our neighbour's chastity; (v. 14.) Thou
shalt not commit adultery: this is put before the
sixth by our Saviour, (Mark 10. 19.) Do not com
mit adultery, do not kill; for our chastity should be
as dear to us as our lives, and we should be as much
afraid of that which defiles the body as of that which
destroys it. This commandment forbids all acts of
uncleanness, with all those fleshly lusts which pro
duce those acts, and war against the soul, and all
those practices which cherish and excite those
fleshly lusts, as looking, in order to lust, which
Christ tells us, is forbidden in this commandment,
Matth. 5. 28.
IV. The eighth commandment concerns our own
and our neighbour's wealth, estate, and goods; (v.
15.) Thou shalt not steal: though God had lately
allowed and appointed them to spoil the Egyptians,
in a wav of just reprisal, yet he did not intend tihat
it should be drawn into a precedent, and that they
should be allowed thus to spoil one another. This
command forbids us to rob ourselves of what we
have, by sinful spending, or of the use and comfort
of it, by sinful sparing; and to rob others, by remov
ing the ancient land-marks, invading our neigh
bour's rights, taking his goods from his person,, or
house, or field, forcibly or clandestinely, over-reach
ing in bargains, not restoring what is borrowed or

EXODUS, XX.

305

found, withholding just debts, rents, or wages; and
it forbids us, what is worst of all, to rob the public
in the coin or revenue, or that which is dedicated
to the service of religion.
V. The ninth commandment concerns our own
and our neighbour's good name; (v. 16.) Thou shalt
not bear false witness: this forbids, 1. Speaking
falsely on any matter, lying, equivocating, and any
way devising and designing to deceive our neigh
bour. 2. Speaking unjustly against our neighbour,
to the prejudice of his reputation; and, 3. (which
involves the guilt of both these offences,) Bearing
false witness against him, laying to his charge
things that he knows not, either judicially, upon
oath, by which the third commandment, and the
sixth or eighth, as well as this, are broken; or ex
trajudicially, in common converse, slandering, back
biting, tale-bearing, aggravating what is done amiss,
and making it worse than it is, and any way endea
vouring to raise our own reputation upon the ruin
of our neighbours.
VI. The tenth commandment strikes at the root;
(v. 17.) Thou shalt not covet. The foregoing
commands implicitly forbid all desire of doing that
which will be an injury to our neighbour; this for
bids all inordinate desire of having that which will
be a gratification to ourselves. "Oh that such a
man's house were mine! Such a man's wife mine!
Such a man's estate mine!" This is certainly the
language of discontent at our own lot, and envy at
our neighbour's; and these are the sins principally
forbidden here. St Paul, when the grace of God
caused the scales to fall from his eyes, perceived
that this law, Thou shall not covet, forbids all
those irregular appetites and desires which are the
first-born of the corrupt nature, the first risings of
the sin that dwelleth in us, and the first beginnings
of all the sins that is committed by us: this is that
lust which, he says, he had not known the evil of,
if this commandment, when it came to his con
science in the power of it, had not showed it him,
Rom. 7. 7. God give us all to see our face in the
glass of this law, and to lay our hearts under the
government of it!
1 8. And all the people saw the thunder-
ings, and the lightnings, and the noise ofthe
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 peo
ple, Fear not: for God is come to prove
you, and that his fear may be before your
faces, that ye sin not. 21. And the people
Stood afar off: and Moses drew near unto
the thick darkness where God was.
Observe,I. The extraordinary terror with which the law
was given; never was any thing delivered with such
awful pomp; every word was accented, and every
sentence paused, with thunder and lightning, much
louder and brighter, no doubt, than ordinary. And
why was the law given in this dreadful manner,
and with all this tremendous ceremony? 1. It was
designed (once for all) to give a sensible discovery
of the glorious majesty of God, for the assistance of
our faith concerning it, that, knowing the terror of
the Lord, we may be persuaded to live in his fear.
2. It was a specimen of the terrors of the general
judgment, in which sinners will be called to an ac
count for the breach of this law: the archangel's
Vol. I.-2Q

trumpet will then sound an alarm, to give notice of
the Judge's coming, and a fire shall devour before
him. 3. It was an indication of the terror of those
convictions which the law brines into conscience,
to prepare the soul for the comforts of the gospel.
Thus was the law given by Moses in such a way as
might startle, affright, and humble, men, that the
grace and truth which come by Jesus Christ might
be the more welcome. The apostle largely de
scribes this instance of the terror of that dispensa
tion, as a foil to set off our privileges, as Christians,
in the light, liberty, and joy, of the New-Testa
ment dispensation, Heb. 12. 18, &c.
II. The impression which this made, for the pre
sent, upon the people; they must have had stupid
hearts indeed if this had not affected them. 1.
They removed, and stood afar off, v. 18. Before
God began to speak, they were thrusting forward
to gaze; (ch. 19. 21.) but now they were effectually
cured of their presumption, and taught to keep
their distance. 2. They entreated that the word
should not be so spoken to them any more, (Heb. 12.
19.) but begged that God would, speak to them by
Moses, v. 19. Hereby they obliged themselves to
acquiesce in the mediation of Moses, they them
selves nominating him as a fit person to deal be
tween them and God, and promising to hearken to
him as to God's messenger; hereby also they teach
us to acquiesce in that method which Infinite Wis
dom takes of speaking to us by men like ourselves,
whose terror shall not make us afraid, nor their
hand be heavy upon us. Once, God tried the ex-
pedient of speaking to the children of men imme
diately, but it was found that they could not bear it,
it rather drove men from God than brought them
to him, and, as it proved in the issue, though it ter
rified them, it did not deter them from idolatry, for,
soon after this, they worshipped the golden calf; let
us therefore rest satisfied with the instructions given
us by the scriptures and the ministry; for, if we be
lieve not them, neither should we be persuaded.
though God should speak to us in thunder and
lightning, as he did from mount Sinai; here that
matter was determined.
III. The encouragement Moses gave them, ex
plaining the design of God in his terror; (v. 20. )
Fear not, that is, " Think not that the thunder and
fire are designed to consume you," which was the,
thing they feared, (v. 19.) lest we die; thunder and
lightning constituted one of the plagues of Egypt;
but Moses would not have them think it was sent
to them on the same errand on which it was sent to
the Egyptians : no, it was intended, 1. To prove
them, to try how they would like dealing with God
immediately, without a mediator, and so to con
vince them how admirably well God had chosen
for them, in putting Moses into that office. Ever
since Adam fled, upon hearing God's voice in the
earden, sinful man could not bear either to speak to
God, or hear from him immediately. 2. To keep
them to their duty, and prevent their sinning against
God. He encourages them, saying, Fear not, and
yet tells them that God thus spake to them, that
his fear might be before their face. We must not
fear with amazement — with. that fear which has
torment, which only works upon the fancy for the
present, which sets us a trembling, which genders
to bondage, which betrays us to Satan, and alienates
us from God; but we must always have in our
minds a reverence of God's majesty, a dread of his
displeasure, and an obedient regard to his sovereign
authority over us; this fear will quicken us to our
duty, and make us circumspect in our walking;
thus stand in awe, and sin not, Ps. 4. 4.
IV. The progress of their communion with God
by the mediation of Moses, v. 21. While the peo
ple continued to stand afar off, conscious of guilt,

306

EXODUS, XX.

and afraid of God's wrath, Moses drew near unto
the thick darkness; he was made to draw near, so
the word is: Moses of himself durst not have ven
tured into the thick darkness, if God had not called
him, and encouraged him, and, as some ofthe rab
bins suppose, sent an angel to take him by the hand,
and lead him up. Thus it is said of the great Me
diator, I will cause him to draw near; (Jer. 30. 21.)
and by him it is that we also are introduced, Eph.
3. 12. 22. And the Lord said unto Moses,
Thus thou shalt say unto the children of Is
rael, Ye have seen that I have talked with
you from heaven. 23. Ye shall not make
with me gods of silver, neither shall ye
make unto you gods of gold. 24. An altar
of earth thou shalt make unto me, and shalt
sacrifice thereon thy burnt-offerings, and thy
peace-offerings, thy sheep, and thine oxen :
in all places where I record my name I will
come unto thee, and I will bless thee. 25.
And if thou wilt make me an altar of stone,
thou shalt not build it of hewn stone : for if
thou lift up thy tool upon it, thou hast pol
luted it. 26. Neither shalt thou go up by
steps unto mine altar, that thy nakedness
be not discovered thereon.
Moses being gone into the thick darkness where
God was, God there spake in his hearing only pri
vately and without terror, all that follows from
hence to the end of ch. 23, which is mostly an expo
sition of the ten commandments; and he was to trans
mit it by word of mouth first, and afterward in wri
ting, to the people. The laws in these verses re
lated to God s worship.
I. They are here forbidden to make images for
worship; (v. 22, 23.) Ye have seen that I have
talked with you from heaven; (such was his won
derful condescension, much more than for some
mighty prince to talk familiarly with a company of
poor beggars;) now ye shall not make gods of silver.
This repetition of the second commandment comes
in here, either, 1. As pointing to that which God
had chiefly in view in giving them this law in this
manner, that is, their peculiar addictedness to idol
atry^ and the peculiar sinfulness of that crime. Ten
commandments God had given them, but Moses is
ordered to inculcate upon them especially the two
first. They must not forget any of them, but they
must be sure to remember those. Or, 2. As point
ing to that which might properly be inferred from
God's speaking to them as he had done. He had
given them sufficient demonstration of his presence
among them; they needed not to make images of
him, as if he were absent. Besides, they had only
seen that he talked with them, they had seen no
manner of similitude, so that they could not make
any image of God; and his manifesting himself to
them only by a voice, plainly showed them that
they must not mike any such image, but keep up
their communion with God by his word, and not
otherwise. Two arguments are here hinted against image-
worship. (1.) That thereby they would affront
God, intimated in that, Ye shall not make with me
gods: though they pretended to worship them but
as representation's of God, yet really they made
them rivals with God, which he would not endure.
(2.) That thereby they would abuse themselves, in
timated in that, " Ye shall not make unto you gods;
while ye think by them to assist your devotion, ye

will really corrupt it, and put a cheat upon your
selves." At first, it should seem, they made their
images for worship of gold and silver, pretending,
by the richness of those metals, to honour God,
and, by .the brightnessof them, to affect themselves
with his glory; but even in these they changed the
truth of God into a lie, and so by degrees were
justly given up to such strong delusions as to wor
ship images of wood or stone.
H. They are here directed in making altars for
worship: it is meant of occasional altars, such as
they reared now in the wilderness, before the ta
bernacle was erected, and afterward, upon special
emergencies, for present use, such as Gideon built,
(Judg. 6. 24.) Manoah, (Judg. 13. 19.) Samuel, (1
Sam. 7. 17.) and many others. We may suppose,
now that the people ot Israel were so much affect
ed, as it appears they were, with this glorious dis
covery which God had made of himself to them,
that many of them would incline, in this pang of
devotion, to offer sacrifice to God; and, it being ne
cessary to sacrifice that there be an altar, they are
here appointed,
1. To make their altars very plain, either of
earth or of unhewn stone, v. 24, 25. That they
might not be tempted to think of a graven image,
they must not so much as hew into shape the stones
that they made their altars of, but pile them up as
they were, in the rough. This rule being pre
scribed before the establishment of the ceremonial
law, which appointed altars much more costly, in
timates, that, after the period of that law, plainness
should be accepted as the best ornament of the ex
ternal services of religion, and that gospel-worship
should not be performed with external pomp and
gaiety. The beauty of holiness needs no paint, nor
do those do any service to the spouse of Christ that
dress her in the attire of a harlot, as the church of
Rome does: an altar of earth does best
2. To make their altars very low, (v. 26.) so
that they might not go up by steps to them. That
the higher the altar was, and the nearer heaven,
the more acceptable the sacrifice was, was a foolish
fancy of the heathen, who therefore chose high
places; in opposition to which, and to show that it
is the elevation of the heart, not of the sacrifice,
that God looks at, they were here ordered to make
their altars low: we may suppose that the altars
they reared in the wilderness, and other occasional
altars, were designed only for the sacrifice of one
beast at a time: but the altar in Solomon's temple,
which was to be made much longer and broader,
that it might contain many sacrifices at once, was
made ten cubits high, that the height might bear a
decent proportion to the length and breadth; and to
that it was requisite they should go up by steps,
which yet, no doubt, were so contrived as to pre
vent the inconvenience here spoken of, the disco
very of their nakedness thereon.
III. They are here assured of God's gracious
acceptance of their devotions, wherever they were
paid according to his will; (x>. 24.) In all places
where I record my name, or where my name is re
corded, that is, where I am worshipped in sincerity,
I will come unto thee, and I will bless thee. After-.
ward, God chose one particular place wherein to
record his name; but that being taken away now
under the gospel, when men are encouraged to pray
every where, this promise revives in its mil extent,
that, wherever God's people meet in his name to
worship him, he will be in the midst of them: he
will honour them with his presence, and reward
them with the gifts of his grace; there he will
come unto them, and will bless them, and more
than this we need not desire for the beautifying of
our solemn assemblies.

EXODUS, XXI.

307

CHAP. XXI.

The laws recorded in this chapter relate to the fifth and
sixth commandments ; and though they are net accom
modated to our constitution, especially in point of servi
tude, nor are the penalties annexed binding on us, yet
they are of great use for the explanation of the moral
law, and the rules of natural justice. Here are several
enlargements, I. Upon the fifth commandment, which
concerns particular relations. 1. The duty of masters
toward their servants; their men-servants, (v. 2. .6.)
and maid-servants, v. 7 . . 11. 2. The punishment of dis
obedient children that strike their parents, (v. 15.) or
curse them, v. 17. II. Upon the sixth commandment,
which forbids all violence offered to the person of a man.
Here is, 1. Concerning murder, v. 12.. 14. 2. Man-
stealing, v. 16. 3. Assault and battery, v. 18, 19. 4.
Correcting a servant, v. 20, 21. S. Hurting a woman
with child, v. 22, 23. 6. The law of retaliation, v. 24,
25. 7. Maiming a servant, v. 26, 27. 8. An ox goring,
r. 28. .32. 9. Damage by opening a pit, v. 33, 34. 10.
Cattle fighting, v. 35, 36.
1 . VTOW these are the judgments which
J3I thou shalt set before them. 2. If
thou buy a 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 liis wife shall go out with
him. 4. If bis master have given him a
wife, and she have borne him sons or daugh
ters ; the wife and her children shall be her
master's, and he shall go out by himself.
5. And if Uie servant shall plainly say, I love
my master, my wife, and my children ; I will
not go out free : 6. Then his master shall
bring him unto the judges ; he shall also
bring him to the door, or unto the door-post;
and his master shall bore his ear through
with an awl ; and he shall serve him for
ever. 7. And if a man sell his daughter to
be a maid-servant, she shall not go out as
the men-servants do. 8. If she please not
her master, who hath betrothed her to him
self, then shall he let her be redeemed : to
sell her unto a strange nation he shall have
no power, seeing he hath dealt deceitfully
with her. 9. And if he hath betrothed her
unto his son, he shall deal with her after
the manner of daughters. 10. If he take
him another wife, her food, her raiment,
and her duty of marriage, shall he not di
minish. 11. And if he do not these three
unto her, then shall she go out free without
money. The first verse is the general title of the laws
contained in this and the two following chapters;
sime of them relating to the religious worship of
God, but most of them relating to matters between
man and man. Their government being purely a
Theocracy, thjjt which in other states is to be
settled by human prudence was directed among
them by a divine appointment, so that the constitu
tion of their government was peculiarly adapted to
make them happy. These laws are called judg
ments, because they are framed in infinite wisdom
and equity, and because their magistrates were to
give judgment according to them. God delivered
them privately to Moses, and he was to communi

cate them to the people. In the doubtful cases that
had hitherto occurred, Moses had particularly in
quired of God for them, as appeared, ch. 18. 15,
but now God gave him statutes in general by which
to determine particular cases, which likewise he
must apply to other like cases that might happen,
which, tailing under the same reason, fell under the
same rule.
He begins with the laws concerning servants,
commanding mercy and moderation toward them.
The Israelites had lately been servants themselves;
and now that they were become, not only their own
masters, but masters of servants too, lest they
should abuse their servants, as they themselves had
been abused and ruled with rigour by the Egyptian
task-masters, provision was made by these laws for
the mild and gentle usage of servants. Note, If
those who have had power over us, have been in
jurious to us, that will not in the least excuse us if
we be in like manner injurious to those who are
under our power, but will rather aggravate our
crime, because, in that case, we may the more
easily put our souls into their souls' stead.
Here is,
1. A law concerning men-servants, sold, either by
themselves, or their parents, through poverty, or
by the judges, for their crimes; even those of the
latter sort (if Hebrews) were to continue in slavery
but seven years at the most, in which time it was
taken for granted that they would sufficiently smart
for their folly or offence. At seven years' end, the
servant should either go out free, (v. 2, 3.) or his
servitude should from thenceforward be his choice,
v. 5, 6. If he had a wife given him by his master,
and children, he might either leave them and go out
free himself, or, if he had such a kindness for them,
that he would rather tarry with them in bondage
than go out at liberty without them, he was to have
his ear bored through to the door-post, and serve
till the death of his master, or the year of jubilee.
By this law, God taught, (1.) The Hebrew servants'
generosity, and a noble love of liberty, for they
were the Lord's freemen; a mark of disgrace must
be put upon him who refused liberty when he
might have it, though he refused it upon considera
tions otherwise laudable enough. Thus Christians,
being bought with a price, and called unto liberty,
must not be the servants of men, nor of the lusts of
men, 1 Cor. 7. 23. There is a free and princely
spirit that much helps to uphold a Christian^ Ps.
51. 12. He likewise taught, (2.) The Hebrew
masters not to trample upon their pocr servants,
knowing, net only that they had been by birth upon
a level with them, but that, in a few years, they
would be so again. Thus Christian masters must
look with respect on believing servants, Philem. 16.
This law will be further useful to us, [1. ] To illus
trate the right God has to the children of believing
parents, as such, and the place they have in his
church. They are by baptism enrolled among his
servants, because they are born in his house, for
they are therefore born unto him, Ezek. 16. 20.
David owns himself God's servant, as he was the
son of his hand-maid, (Ps. 116. 16.) and therefore
entitled to protection, Ps. 86. 16. [2.] To explain
the obligation which the great Redeemer laid uprn
himself to prosecute the work of our salvation, for
he says, (Ps. 40. 6.) Mine ears has/ thou opened,
which seems to allude to this law. He loved his
Father, and h's captive-spouse, and the children that
were given him, and would not go out free from
his undertaking, but engaged to serve in it former,
Isa. 42. 1, 4. Much more reason have we thus to
engage ourselves to serve God for ever; -we have
all the reason in the world to love our Master and
his work, and to have our ears bored to his door
posts, as those who desire not to go out free from

.308

EXODUS, XXI.

his service, but to be found more and more free to
it, and in it, Ps. 84. 10.
2. Concerning maid-servants, whom their pa
rents, through extreme poverty, had sold when
they were very young, to such as they hoped would
marry them when they grew up; if they did. not,
yet they must not sell them to strangers, but rather
study how to make them amends for their disap
pointment; if they did, they must maintain them
handsomely, v. 7. . 11. Thus did God provide for
the comfort and reputation of the daughters of
Israel, and has taught husbands to give honour to
their wives, (be their extraction ever so mean,) as
to the weaker vessels, 1 Pet 3. 7.
12. He that smiteth a man, so that he
die, shall be surely put to death. 13. And
if a man lie not in wait, but God deliver
him into his hand ; then I will appoint thee
a place whither he shall flee. 14. But if
a man come presumptuously upon his
neighbour, to slay him with guile; thou
shalt take him from mine altar, that he may
die. 1 5. And he that smiteth his father, or
his mother, shall surely be put to death.
1 6. And he that stealeth a man, and selleth
him, or if he be found in his hand, he shall
surely be put to death. 1 7. And he that
curseth his father, or his mother, shall surely
be put to death. 18. And if men strive
together, and one smite another with a
stone, or with his fist, and he die not, but
keepeth his bed ; 19. If he rise again, and
walk abroad upon his staff, then shall he
that smote him be quit : only he shall pay
for the loss of his time, and shall cause him
to be thoroughly healed. 20. And if a man
smite his servant, or. his maid, with a rod,
and he die under his hand; he shall be
surely punished. 21. Notwithstanding, if
he continue a day or two, he shall not be
punished : for he is his money.
Here is,
1. A law concerning murder; he had lately said,
Thou shalt not kill; here he provides, (1.) For the
punishing of wilful murder; (v. 12. ) He that smi
teth a man, whether upon a sudden passion, or in
malice prepense, so that he die, the government
must take care that the murderer be put to death,
according to that ancient law, (Gen. 9. 6.) Whoso
sheddeth man's blood, by map shall his blood be
shed. God, who, by his providence, gives and
maintains life, thus, by his law, protects it: so that
mercy showed to a wilful murderer is real cruelty
to all mankind besides: such a one, God here says,
shall be taken even from his altar, (y. 14.") to
which he might flee for protection; and if God will
not shelter him, let him flee to the pit, and let no
man stay him. (2.) For the relief of such as were
killed by accident, per infortunium — by misfortune,
as our law expresses it, or chance-medley, when a
man, in doing a lawful act, without intent of hurt to
any, happens to kill another, or, as it is here
described, God delivers him into his hand; for
nothing comes to pass by chance; what seems to us
purely casual, is ordered by the Divine Providence,
for wise and holy ends, secret to us. In this case,
God provided cities of refuge for the protection of
those whose infelicity it was, but not their fault, to

occasion the death of another, v. 13. With us,
who know no avengers of blood but the magistrates,
the law .itself is a sufficient sanctuary for those
whose minds are innocent, though their hands are
guilty, and there needs no other.
2. Concerning rebellious children; it is here made
a capital crime, to be punished with death, for
children, either, (1.) To strike their parents, (v.
15. ) so as either to draw blood, or to make the
place struck, black and blue. Or, (2.) To curse
their parents, (v. 17.) if they profaned any name
of God in doing it, as the rabbins say. Note/The
undutifol behaviour of children toward their pa
rents is a very great provocation to God our com
mon Father; and if men do not punish it, he will.
Those are perfectly lost to all virtue, and abandon
ed to all wickedness, that have broken through the
bonds of filial reverence and duty to such a degree
as in word or action to abuse their own parents.
What yoke will they bear, that have shaken off
this? Let children take heed of entertaining in
their minds any such thought or passions toward
their parents as savour of undutifulness and con
tempt; for the righteous God searches the heart.
3. Here is a law against man-stealing; (x;. 16.)
He that steals a man, woman, or child, with a de
sign to sell them to the Gentiles, (for no Israelites
would buy them,) was adjudged to death by this
statute; which is ratified by the apostle, (1 Tim. 1.
10.) where men-stealers are reckoned among those
wicked ones against whom laws must be made by
Christian princes.
4. Care is here taken, that satisfaction be made
for hurt done to a person, though death do not en
sue, v. 18, 19. He that did the hurt must be ac
countable for damages, and pay, not only for the
cure, but for the loss of time: to which the Jews
add, that he must likewise give some recompenre,
both for the pain and for the blemish, if there were
any. 5. Direction is given what should be done, if a
servant died by his master's correction. This ser
vant must not be an Israelite, but a Gentile slave,
as the negroes to our planters; and it is supposed
that he smite him with a rod, and not with any
thing that was likely to give a mortal wound; yet,
if he died under his hand, he should be punished
for his cruelty, at the discretion of the judges,
upon consideration of circumstances, v. 20. But
if he continued a day or two after the correction
given, the master was supposed to suffer enough by
losing his servant, v. 21. Our law makes the death
of a servant, by his master's reasonable beating of
him, but chance-medley. Yet let all masters take
heed of tyrannizing over their servants; the gospel
teaches them even to forbear, and moderate threat-
enings, (Eph. 6. 9.) considering, with holy Job,
What shall I do, when God riseth up? Job 31.
13.. 15.
22. If men strive, and hurt a woman
with child, so that her fruit depart from her;
and yet no mischief follow ; 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 burning, wound for wound,
stripe for stripe. 26. And if a man smite
the eye of his servant, or the eye of his
maid, that it perish ; be shall let him go

EXODUS, XXI.

309

free for his eye's sake. 27. And if he smite
out his man-servant's tooth, or his maid
servant's tooth ; he shall let him go free for
his tooth's sake. 28. If an ox gore a man
or a woman, that they die; then the ox
shall be surely stoned, and bis flesh shall
not be eaten ; but the owner of the ox shall
be quit : 29. But if the ox were wont to
Eush with his horn in time past, and it hath
een testified to his owner, and he hath not
kept him in, but that he hath killed a man
or a woman ; the ox shall be stoned, and
his owner also shall be put to death. 30.
If there be laid on him a sum of money,
then he shall give, for the ransom of his life,
whatsoever is laid upon him. 3 1 . 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.
And if a man shall open a pit, or if a man
shall dig a pit, and not cover it, and an ox
or an ass fall therein ; 34. The owner of
the pit shall make it good, and give money
unto the owner of them; and the dead
beast shall be his. 35. And if one man's
ox hurt another's, that he die, then they
shall sell the live ox, and divide the money
of it; and the dead ox also they shall divide.
36. Or if it be known that the ox hath used
to push in time past, and his owner hath
not kept him in; he shall surely pay ox for
ox ; and the dead shall be his own.
Observe here,
I. The particular care which the law took of wo
men with child, that no hurt should be done them,
which might occasion their miscarrying. The law
of nature obliges us to be very tender in that case,
lest the tree and fruit be destroyed together, v. 22,
23. Women with child, who were thus taken un
der the special protection of the law of God, if they
live in his fear, may still believe themselves under
the special protection of the providence of God,
and hope that they shall be saved in child-bearing.
On this occasion comes in that general law of reta
liation, which our Saviour refers to, Matth. 5. 38,
An eye for an eye. Now, 1. The execution of this
law is not hereby put into the hands of private
persons, as if every man might avenge himself;
which would introduce universal confusion, and
make men like the fishes of the sea. The tradi
tion of the elders seems to have put this corrupt
gloss upon it; in opposition to which, our Saviour
commands us to forgive injuries, and not to medi
tate revenge, Matth. 5. 39. 2. God often executes
it in the course of his providence, making the pun
ishment, in many cases, to answer to the sin, as
Judg. 1. 7. Isa. 33. 1. Hab. 2. 13. Matth. 26. 52.
3. Magistrates ought to have an eye to this rule, in
punishing offenders, and doing right to those that
are injured. Consideration must be had of the na
ture, quality, and degree, ofthe wrong done, that
reparation may be made to the party injured, and
« thers deferred from doing the like; either an eye

shall go for an eye, or the forfeited eye shall be re
deemed by a sum of money. Note, He that does
wrong must expect, one way or other, to receive
according to the wrong he has done, Col. 3. 25.
God sometimes brings men's violent dealings
upon their own heads; (Ps. 7. 16.) and ma
gistrates are in this the ministers of his justice, that
they are avengers, (Rom. 13. 4.) and they shall not
bear the sword in vain.
II. The care God took of servants; if their mas
ters maimed them, though it was only striking out
a tooth, that should be their discharge, v. 26, 27.
This was intended, 1. To prevent their being abus
ed; masters would be careful not to offer them any
violence, lest they should lose their service. 2. To
comfort them, if they were abused; the loss of a
limb should be the gaining of their liberty, which
would do something toward balancing both the
pain and disgrace they underwent. Nay,
III. Does God take care for oxen? Yes, it appears,
by the following laws in this chapter, that he does,
foroursakes,! Cor. 9.9,10. The Israelites are
here directed what to do,
1. In case of hurt done by oxen, or any other
brute-creature; for the law, doubtless, was designed
to extend to all parallel cases. (1.) As an instance of
God's care of the life of man, (though forfeited a
thousand times into the hands of divine justice,)
and in token of his detestation of the sin of murder;
if an ox killed any man, woman, or child, the ox
was to be stoned, x\ 28. And because the greatest
honour of the inferior creatures, is, to be servicea
ble to man, the criminal is denied that honour, his
flesh shall not be eaten. Thus God would keep up
in the minds of his people, a rooted abhorrence of
the sin of murder, and every thing that was barba
rous. (2.) To make men careful that none of their
cattle might do hurt, but that, by all means possi
ble, mischief might be prevented; if the owner of
the beast knew that he was mischievous he must
answer for the hurt done, and, according as the
circumstances of the case proved him to be more or
less accessary, he must either be put to death, or
ransom his life with a sum of money, v. 29- -32.
Some of our ancient books make this felony, by the
common-law of England, and give this reason,
" The owner, by suffering his beast to go at liberty,
when he knew it to be mischievous, shows that he
was very willing that hurt should be done." Note,
It is not enough for us not to do mischief ourselves,
but we must take care that no mischief be done by
those whom it is hi our power to restrain, whether
man or beast
2. In case of hurt done to oxen, or other cattle
If they fall into a pit, and perish there, he that
opened the pit must make good the loss, v. 33, 34.
Note, we must take heed, not only of doing that
which will be hurtful, but of doing that which may
be so. It is not enough not to design and devise
mischief, but we must contrive to prevent mischief;
else we become accessary to our neighbours' dam
age: mischief done in malice is the great transgres
sion; but mischief done through negligence, and for
want of due care and consideration, is not without
fault, but ought to be reflected upon with regret,
according as the degree of the mischief is: espe
cially, we must be careful that we do nothing to
make ourselves accessary to the sins of others, by
laying an occasion of offence in our brother's way,
Rom. 14. 13.
If cattle fight, and one kill another, the owners
shall equally share in the loss, v. 35. Only, if the
beast that had done the harm was known to the
owner to have been mischievous, he shall answer
for the damage, because he ought either to have
killed him, or kept him up, v. 36. The determi
nations of these cases carry with them the eviden r

310

EXODUS, XXII.

of their own equity, and give such rules of justice
as were then, and are still, in use, for the deciding
of similar controversies that arise between man
and man. But I conjecture that these cases might
be specified, rather than others, (though some of
them seem minute,) because they were then cases
in fact actually depending before Moses; for, in the
¦wilderness, where they lay closely encamped, and
had their flocks and herds among them, such mis
chiefs as these last mentioned were likely enough
to occur. That which we are taught by these
laws, is, that we be very careful to do no wrong,
either directly or indirectly; but that, if we have
done wrong, we must be very willing to make sa
tisfaction, and desirous that nobody may lose by us.
CHAP. XXII.
The laws of this chapter relate, I. To the eighth command
ment, concerning theft; (v. 1..4.) Trespass by cattle;
(v. 5.) Damage by fire; (v. 6.) Trusts (v. 7.. 13.) Bor
rowing cattle, (v. 14, 15.) or money, v. 25 . .27. II. To
the seventh commandment. Against fornication; (v.
16, 17.) Bestiality, v. 19. III. To the first table, forbid
ding witchcraft, (v. 18.) Idolatry, v. 20. Commanding
to offer the first fruits, v. 29, 30. IV. To the poor, v.
21.. 24. V. To the civil government, v. 28. VI. To
the peculiarity ofthe Jewish nation, v. 31.
1. "B"F a man shall steal an ox, or a sheep,
J_ and kill it, or sell it ; he shall restore
five oxen for an ox, and four sheep for a
sheep. 2. If a thief be found breaking up,
and be smitten that he die, there shall no
blood be shed for him. 3. If the sun be
risen upon him, there shall be blood shed for
him ; for he should make full restitution :
if he have nothing, then he shall be sold for
his theft. 4. If the theft be certainly found
in his hand alive, whether it be ox, or ass,
or sheep, he shall restore double. 5. If a
man shall cause a field or vineyard to be
eaten, and shall put in his beast, and shall
feed in another man's field ; of the best of
his own field, and of the best of his own
vineyard, shall he make restitution. 6. If
fire break out, and catch in thorns, so Uiat
the stacks of corn, or the standing corn, or
the field, be consumed therewith; he that
kindled the fire shall surely make restitution.
Here are the laws,
1. Concerning theft, which are these; (1.) If a
man steal any cattle, (in which the wealth of those
times chiefly consisted,) and they be found in his
custody, he must restore double, v. 4. Thus he
must both satisfy for the wrong, and suffer for the
crime. But it was afterward provided, that, if the
thief were touched in conscience, and voluntarily
confessed it, before it was discovered or inquired in
to by any other, then he should only make restitu
tion of what he had stolen, and add to it a fifth part,
Lev. 6. 4, 5. (2.) If he had killed or sold the
sheep or ox he had stolen, and thereby persisted in
his crime, he must restore five oxen for an ox, and
four sheep for a sheep; (v. 1. ) more for\an ox than
for a sheep, because the owner, beside all the
other profit, lost the daily labour of his ox. This
law teaches us, that fraud and injustice, so far from
enriching men, will impoverish them : if we unjust
ly get and keep that which js another's, it will not
only waste itself, but it will consume that which is
oui own. (3.) If he was not able to make restitu

tion, he must be sold for a slave, v. 3. The court
of judgment was to do it, and it is probable that the
person robbed had the money. Thus with us, in
some cases, felons are transported into plantations
where alone Englishmen know what slavery is.
(4. ) If a thief broke a house in the night, and was
killed in the doing of it, his blood was upon his own
head, and should not be required at the hand of
him that shed it, v. 2. As he that does an unlaw
ful act bears the blame of the mischief that follows
to others, so likewise of that which follows to him
self. A man's house is his castle, and God's law,
as well as man's, sets a guard upon it; he that as
saults it does it at his peril. Yet if it were in the
day-time that the thief was killed, he that killed
him must be accountable for it, (v. 3.) unless it
were in the necessary defence of his own life. Note,
We ought to be tender of the lives even of bad men;
the magistrate must right us, and we must not
avenge ourselves.
2. Concerning trespass, v. 5. He that wilfully
put his cattle into his neighbour's field, must make
restitution of the best of his own. Our law makes
a much greater difference between this and other
thefts, than the law of Moses did. The Jews hence
observed it as a general rule, that restitution must
always be made ofthe best, and that no man should
keep any cattle that were likely to trespass upon
his neighbours, or do them any damage. We should
be more careful not to do wrong, than not to suf-\
for wrong, because to suffer wrong is only an afflic
tion, but to do wrong is a sin, and sin is always
worse than affliction.
3. Concerning damage done by fire, v. 6. He
that designed only the burning of thorns, might be
come accessary to the burning of corn, and should
not be held guiltless. Men of hot and eager spirits
should take heed, lest, while they pretend only to
pluck up the tares, they root.out the wheat also. If
the fire did mischief, he that kindled it must an
swer for it, though it could not be proved that he
designed the mischief. Men must suffer for their
carelessness, as well as for their malice. We must
take heed of beginning strife; for though it seem
but little, we know not how great a matter it may
kindle, which we must bear the blame of, if, with
the madman, we cast fire-brands, arrows, and
death, and pretend we mean no harm. It will make
us very careful of ourselves, if we consider that we
are accountable, not only for the hurt we do, but
for the hurt we occasion, through inadvertency.
7. If a man shall deliver unto his neigh
bour money or stuff to keep, and it be stolen
out of the man's house ; if the thief be
found, let him pay double. 8. If the thief
be not found, then the master of the house
shall be brought unto the judges, to see
whether he have put his hand unto his
neighbour's goods. 9. For all manner of
trespass, whether it be for ox, for ass, for sheep,
for raiment, or for any manner of lost thing,
which another challengeth to be his, the
cause of both parties shall come before the
judges ; and whom the judges shall con
demn, he shall pay double unto his neigh
bour. 10. If a man deliver unto his neigh
bour an ass, or an ox, or a sheep, or any
beast, to keep ; and it die, or be hurt, or dri
ven away, no man seeing it Ml. Then shall
an oath of the Lord be between them both,
that he hath not put liis hand unto his neigh-

EXODUS, XXII.

311

pour's goods ; and the owner of it shall ac
cept thereof, and he shall not make it good.
12. And if it be stolen from him, he shall
make restitution unto the owner thereof.
13. If it be torn in pieces, then let him
bring it for witness, and he shall not make
good that which was torn. 14. And if a
man borrow aught of his neighbour, and it
be hurt or die, the owner thereof being not
with it ; he shall surely make it good. 15.
But if the owner thereof be with it, he shall
not make it good : if it be a hired thing, it
came for his hire.
These laws are,
1. Concerning trusts, v. 7. .13. If a man deliver
goods, suppose to a carrier, to be conveyed, or to
a warehouse-keeper, to be preserved, or cattle to
a farmer, to be fed, upon a valuable consideration;
and if a special confidence be reposed in the per
son they are lodged with; in case these goods be
stolen or lost, perish or be damaged, if it appear
that it was not by any fault of the trustee, the ow
ner must stand to the loss; otherwise, he that has
been false to his trust must be compelled to make
satisfaction. The trustee must aver his innocence
upon oath before the judges, if the case was such
as afforded no other proof, and they were to deter
mine the matter according as it appeared. This
teaches us, (1.) That we ought to be very careful
of every thing we are intrusted with; as careful of
it, though it be another's, as if it were our own. It
is unjust and base, and that which all the world
cries shame on, to betray a trust. (2.) That there
is such a general failing of truth and justice upon
earth, as gives too much occasion to suspect men's
honesty, whenever it is their interest to he dishon
est. (3. ) That an oath for confirmation is an end
of strife, Heb. 6. 16. It is called an oath for the
Lord, (v. 11.) because to Him the appeal is made,
not only as to a Witness of truth, but as to an Aven
ger of wrong and falsehood. Those that had of
fered injury to their neighbour by doing any unjust
thing, yet, it might be hoped, had not so far de
bauched their consciences as to profane an oath of
the Lord, and call the God of truth to be Witness
to a lie: perjury is a sin which natural conscience
startles at as much as any other. The religion of
an oath is very ancient, and a plain indication of the
universal belief of a God, and a providence, and a
judgment to come. (4. ) That magistracy is an or
dinance of God, designed, among other intentions,
to assist men both in discovering rights disputed,
and recovering rights denied; and great respect
ought to be paid to the determination of the judges.
(5.) That there is no reason why a man should suf
fer for that which he could not help: masters should
consider this in dealing with their servants, and not
rebuke that as a fault which was a mischance, and
which they themselves, had they been in their ser-
vants'places, could not have prevented.
2. Concerning loans, v. 14, 15. If a man (sup
pose) lent his team to his neighbour, if the owner
was with it, or was to receive profit for the loan of
it, whatever harm befell the cattle, the owner must
stand to the loss of: but if the owner were so kind to
the borrower, as to lend it him gratis, and put such
a confidence in him, as to trust it from under his.
own eye, then, if any harm happened, the borrow
er must make it good. Let us learn hence to be
veiy careful not to abuse any thing that is lent us;
it is not only unjust, but base and disingenuous, in
asmuch as it is rendering evil for good; we should
much rather choose to lose ourselves, than that any

should sustain loss by their kindness lo us; Alas!
master, for it was borrowed, 2 Kings 6. 5.
16. And if a man entice a maid that is
not betrothed, and lie with her, he shall sure
ly endow her to be his wife. 1 7. If her fa
ther utterly refuse to give her unto him, he
shall pay money according to the dowry of
virgins. 1 8. Thou shalt not suffer a witch
to live. 19. Whosoever lieth with a beast
shall surely be put to death. 20. He that
sacrificeth unto any god, save unto the Lord
only, he shall be utterly destroyed. 21.
Thou shalt neither vex a stranger, nor op
press him : for ye were strangers in the land
of Egypt.- 22. Ye shall not afflict any wid
ow, 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 your wives shall be
widows, and your children fatherless.
Here is,
1. A law, that he who debauched a young wo,nin
should be obliged to marry her, v. 16, 17. If she
was betrothed to another, it was death to debauch
her, (Deut. 22. 23, 24.) but the law here mention
ed respects her as single. But if the father refused
her to him, he was to give satisfaction in money for
the injury and disgrace he had done her. This law
puts an honour upon marriage, and shows likewise
how improper a thing it is, that children should
marry without their parents' consent: even here,
where the divine law appointed the marriage, both
as a punishment to him that had done wrong, and a
recompense to her that had suffered wrong, yet there
was an express reservation for the father's power;
if he denied his consent, it must be no marriage.
2. A law which makes witchcraft a capital crime,
v. 18. Witchcraft not only gives that honour to
the Devil which is due to God alone, but bids defi
ance to the Divine Providence, wages war with
God's government, and puts his work into the
Devil's hand, expecting him to do good and evil,
and so making him, indeed, the God of this
world; justly, therefore, was it punished with
death, especially among a people that were blessed
with a divine revelation, and cared for by Divine
Providence above any people under the sun. By
our law, consulting, covenanting with, invocating,
or employing, any evil spirit, to any intent whatso
ever, and exercising any enchantment, charm, or
sorcery, whereby hurt shall be done to any person
whatsoever, is made felony, without benefit of cler
gy; also pretending to tell where goods lost or sto
len may be found, or the like, is an iniquity pun
ishable by the judge, and the second offence with
death. The justice of our law herein, is supported
by the law of God here.
3. Unnatural abominations are here made capi
tal; such beasts in the shape of men as are guilty of
them are unfit to live; v. 18, Whosoever lies with a
beast shall die.
4. Idolatry is also made capital, v. 20. God hav
ing declared himself jealous in this matter, the
civil powers must be jealous in it too, and utterly de
stroy those persons, families, and places of Israel,
that worshipped any god, save the Lord: this law
might have prevented the woeful apostasies of the
Jewish nation, in aftertimes, if those that should
have executed it had not been ringleaders in the
breach of it.

1J2

EXODUS, XXII.

5. A caution against oppression; because those
who were empowered to punish other crimes were
themselves most in danger of this, God takes the
punishing of it into his own hands.
(1.) Strangers must not be abused, (t>.21.) not
wronged in judgment by the magistrates, not impos
ed upon in contracts, nor must any advantage be ta
ken of their ignorance or necessity; no, nor must
they be taunted, trampled upon, treated with con
tempt, or upbraided with being strangers; for all
these were vexatious, and would discourage stran
gers from coming to live among them, or would
strengthen their prejudices against their religion, to
which, by all kind and gentle methods, they should
endeavour to proselyte them. The reason given
why they should be kind to strangers, is, " Ye were
strangers in Egypt, and knew what it was to be
vexed and oppressed there." Note, [1.] Humanity
is one of the laws of religion, and obliges us par
ticularly to be tender of those that lie most under
disadvantages and discouragements, and to extend
our compassionate concern to strangers, and those to
whom we are not under the obligations of alliance or
acquaintance. Those that are strangers to us are
known to God, and he preserves them, Ps. 146. 9.
[2.] Those that profess religion should study to
oblige strangers, that they may thereby recommend
religion to their good opinion," and take heed of do
ing any thing that may tempt them to think ill of it,
or its professors, 1 Pet 2. 12. [3.] Those that
have themselves been in poverty and distress, if
Providence enrich and enlarge them, ought to show
a particular tenderness toward those that are now
in such circumstances as they were in formerly,
doing now by them as they then wished to be
done by.
(2.) Widows and fatherless must not be abused;
(v. 22.) Ye shallnot afflict them, that is, "Ye shall
comfort and assist them, and be ready upon all oc
casions to show them kindness." In making just
demands from them, their condition must be consi
dered, who have lost those that should deal for
them, and protect them; they are supposed to be
unversed in business, destitute of advice, timorous,
and of a tender spirit, and therefore must be treat
ed with kindness and compassion; no advantage
must be taken against them, nor any hardship put
upon them, which a husband or a father would
have sheltered them from. For, [1.] God takes
particular cognizance of their case, v. 23. Having
no one else to complain and appeal to, they will cry
unto God, and he will be sure to hear them; for his
law and his providence are guardians to the wid
ows and fatherless, and if men do not pity them,
and will not hear them, he will. Note, It is a great
comfort foi those who are injured and oppressed by
men, that they have a God to go to, who will do
more than give them the hearing; and it ought to be
a terror to those who are oppressive, that they have
the cry of the poor against them, which God will
hear. Nay, [2.] He will severely reckon with
those that do oppress them; though they escape
punishment from men, God's righteous judgments
will pursue and overtake them, v. 24. Men that
have a sense of justice and honour will espouse the
injured cause of the weak and helpless; and shall
not the righteous God do it? Observe the equity of
the sentence here passed upon those that oppress
the widows and fatherless; their wives shall become
widows, and their children fatherless ; and the
Lord is known by these judgments, which he some
times executes still.
25. If thou lend money to any of my peo-
Ele that is poor by thee, thou shalt not be to
im as a usurer, neither shalt thou lay upon

him usury. 26. If thou at all take thy
neighbour's raiment to pledge, thou shalt de
liver it unto him by that the sun goeth down :
27. For that is his covering only ; it is his
raiment for his skin : wherein shall he sleep ?
and it shall come to pass, when he crieth
unto me, that I will hear : for I am gracious.
28. Thou shalt not revile the gods, nor curse
the ruler of thy people. 29. Thou shalt
not delay to offer the first of thy ripe fruits,
and of thy liquors : the first-born of thy
sons shalt thou give unto me. 30. Like
wise shalt thou do with thine oxen, and
with thy sheep, seven days it shall be with
his dam ; on the eighth day thou shalt give
it me. 31. And ye shall be holy men unto
me : neither shall ye eat any flesh that is
torn of beasts in the field ; ye shall cast it
to the dogs.
Here is,
1. A law against extortion, in lending. (1.) They
must not receive usury for money from any that
borrowed for necessity, (v. 25.) as in that case,
Neh. 5. 5, 7. And such provision the law made
for the preserving of estates to their families by the
year of jubilee, that a people who had little con
cern in trade could not he supposed to borrow mo
ney, but for necessity, and therefore it is generally
forbidden among themselves: but to a stranger they
were allowed to lend upon usury, whom yet they
might not oppress: this law, therefore, in the strict
ness of it, seems to have been peculiar to the Jew
ish state; but, in the equity of it, it obliges us to
show mercy to those of whom we might take, and
to be content to share with those we lend to, in loss,
as well as profit, if Providence cross them; and,
upon this condition, it seems as lawful to receive in
terest for my money, which another takes pains
with, improves, and run the hazard of, in husban
dry. (2. ) They must not take a poor man's bed
clothes in pawn; but, if they did, must restore them
by bed-time, v. 26, 27. Those who lie soft and
warm themselves, should consider the hard and
cold lodging of many poor people, and not do any
thing to make bad worse, or to add affliction to the
afflicted. 2. A law against the contempt of authority; (v.
28.) Thou shalt not revile the gods, that is, the
judges and magistrates, for their executing of these
laws; they must do their duty, whoever suffer by it;
magistrates ought not to fear the reproach of men, or
'their revilings, but to despise them so long as they
keep a good conscience; but they that do revile
them for their being a terror to evil works and
workers, reflect upon God himself, and will have a
great deal to answer for, another day. We find
those under a black character, and a heavy doom,
that despise dominion and speak evil of dignities,
Jude 8. Princes and magistrates are our fathers,
whom the fifth commandment obliges us to honour,
and forbids us to revile. St. Paul applies this law
to himself, and owns that he ought not to speak evil
of the ruler of his people; no, not though the ruler
was then his most unrighteous persecutor, Acts 23.
5. See Eccl. 10. 20.
3. A law concerning the offering of the first-
fruits to God, v. 29, 30. It was appointed before,
(ch. 13.) and it is here repeated; The first-born of
thy sons shalt thou give unto me; and much more
reason have we to give ourselves, and all we have,
to God, who spared not his own Son, but delivered

exodus, xxm.

313

him uf. for us all. The first ripe of their corn they
must not delay to offer; there is danger, if we de
lay our duty, lest we wholly omit it; and, by slip
ping the first opportunity, in expectation of another;
we suffer Satan to cheat us of all our time. Let
not young people delay to offer to God the first
fruits of their time and strength* lest their< delays
come, at last, to be denials, through the deceitful-
ness of sin, and the more convenient season they pro
mise themselves, never arrive. Yet it is provided,
that the firstlings of their cattle should not be dedi
cated to God till they were past seven days old, for
then -they began to be good for something. Note,
God is the first and best, and therefore must have
the first and best.
4, A distinction put between the Jews and all
other people; Ye shall be holy men Unto me; and one
mark of that honourable distinction is appointed in
their diet, which was, that they should not eat any
flesh that was torn of beasts, (v. 31.) not only be
cause it was unwholesome, but because it was pal
try, and base, and covetous, and a thing below those
who were holy men unto God, to eat the leavings;
of the beasts of prey. We that are sanctified to
God, must not be curious in our diet; but we must
be conscientious, not feeding ourselves without fear,
but eating and drinking by rule, the rule of sobri
ety, to the glory of God.
CHAP. XXIII.
This chapter continues and concludes the acts that passed
in the first session (if I may so call it) upon mount Sinai.
Here are, I. Some laws of universal obligation, relating
especially to the ninth commandment, against bearing'
false witness, (v. 1.) and giving false judgment, v. 2, 3,
6 . . 8. Also a law of doing good to our enemies, (v.
4, 5. ) and not oppressing strangers, v. 9. II. Some laws
peculiar to the Jews. The sabbatical year, (v. 10; 11.)
the three annual feasts, (v. 14. .17.) with some laws per
taining thereto. III. Gracious promises of the comple
ting ofthe mercy God had begun for them, upon condi
tion of their obedience. That God would conduct them
through the wilderness, ( v. 20 . . 24. ) That he would pros
per all' they had, (v. 25,26.) That he would put them
in possession of Canaan, v. 27. .31. But they must not
mingle themselves with the nations, v. 32, 33.
f . f | "^HOU shalt not raise a false report :
JL put not thine hand with the wicked
to be an unrighteous witness. 2. Thou
shalt not follow a multitude to do evil : nei
ther shalt thou speak in a cause to decline
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. If thou see
the ass of him that hateth thee lying under
his burden, and.wouldest forbear to help
him ; thou shalt surely help with him. 6.
Thou shalt not w rest thejudgment of thy poor
in his cause. 7. Keep thee far from a false
matter ; and the innocent and righteous slay
thou not : for I will not justify the wicked.
8. And thou shalt take no gift ; for the gift
blindeth the wise, and perverteth the words
of the righteous. 9. Also thou shalt not
oppress a stranger : for ye know the heart
of a stranger, seeing ye were strangers in
the land of Egypt.
Here are,
I. Cautions concerning judicial proceedings; it was
not enough that they had good laws, better than ever
Vol. i.— 2 R

any nation had, but care must be taken for the due
administration of justice according to those laws.
1. The witnesses are here cautioned, that they
neither occasion an innocent man to be indicted, by
raising a false report of him, and setting common
fame' against him, nor assist in the prosecution of an
innocent man, or one whom they do not know to be
guilty, by putting their hand in swearing, as wit
nesses against him, *. 1. Bearing false witness
against a man, in a matter that touches his life, has
in it all the guilt of lying, perjury, malice, theft,
murder, with the additional stains of colouring all
with a pretence of justice, and involving many
others in the same guilt There is scarcely e,/
one act of wickedness that a man can possibly be
guilty of, which has in it a greater complication of
villanies than this has. Yet the former part of this
caution is to be extended to common conversation,
and not only to judicial proceedings^ so that slander
ing and backbiting are a species of false-witness
bearing; a man's reputation lies as much at the
mercy of every company, as his estate or life does
at the mercy of a judge or jury; so that he who
raises, or knowingly spreads, a false report against
his neighbour, especially if the report be made to
wise and good men, *hose esteem one would de
sire to enjoy, sins as much against the laws of truth,
justice, ana charity, as a false witness does — with
this further mischief, that he leaves it not in the
power 'of the person injured to right himself. That
which we translate, Thou shalt Hot raise, the mar
gin reads, Thou shalt not receive, a false report; for
sometimes the receiver, in this case, is as bad as
the thief; and a backbiting tongue would not do so
much mischief as it does, if it were not counte
nanced. Sometimes we cannot avoid hearing a
false report, but we must not receive it, that is, we
must not hear it with pleasure and delight, as those
that rejoice in iniquity; nor give credit to it, as long
as there remains any cause to question the truth of
it. This is charity to our neighbour's good name,
and doing as we would be done by.
2. The judges are here cautioned not to pervert
judgment. (1.) They must not be over-ruled, either by
might Or multitude, to go against their consciences
in giving judgment, v. 2. vVith the Jews, causes
were tried by a bench of Justices, and judgment
given according to the majority of votes; in which
case, every particular justice must go according to
truth, as it appeared to him upon the strictest and
most impartial inquiry, though the multitude of the
people, and their outcries, or the sentence of the
Rabbim, (we translate it many,) the more ancient
and honourable of the justices, went the other way.
Therefore (as with us) among the Jews, the junior
upon the bench voted first, that he might not be
swayed or over-ruled by the authority of the senior.
Judges must not respect the persons either of the
parties, or of their fellow-judges. The former part
of this verse also gives a general rule for all, as well
as judges, not to follow a multitude to do evil. Ge
neral usage will never excuse us in a bad practice;
nor is the broad way ever the better or safer, for
its being tracked and crowded. We must Inquire
what we ought to do, not what the majority do; be
cause we must be judged by our Master, not by our
fellow-servants; and it is too great a compliment, to
be willing to go to hell for company.
(2. ) They must not pervert judgment, no, not in
favour of a poor man, v. 3. Right must in all
cases take place, and wrong must be punished, and
justice never biassed, nor injury connived at, under
pretence of charity and compassion. If a poor
man be a bad man, and do a bad thing, it is foolish
pity to let him fare the better for his poverty, Deut.
1.16,17.

314

exodus, xxm.

¦ (3.) Neither must they pervert judgment, in pre
judice to a poor man, nor suffer him to be wronged,
because he had not wherewithal to right himself;
in such cases, the judges themselves must become
advocates for the poor, as far as their cause was
good and honest; v. 6, " Thou shalt not wrest the
judgment of the poor; remember they are thy
poor, bone of thy bone, thy poor neighbours, thy
poor brethren, let them not, therefore, fare the
worse for being poor."
(4. ) They must dread the thoughts of assisting.
or abetting a bad cause; v. 7, "Keep thee far from
a false matter; do not only keep thee free from it,
nor think it enough to say, thou art unconcerned in
it, but keep thee^ybr from it, dread it as a danger
ous snare. The innocent and righteous thou would-
est not, for all the world, slay with thine own hands;
keep thee therefore from a false matter, for thou
knowest not but it may end in that; and the right
eous God will not leave such wickedness to go un
punished. I will not justify the wicked," that is,
"I will condemn him that unjustly condemns
others." Judges themselves are accountable to the
Great Judge.
(5.) They must not take bribes, v. 8. They
must not only not be swayed by a gift to give an un
just judgment, either to condemn the innocent, or
acquit the guilty, or adjudge a man's right from
him; but they must not so much as take a gift, lest
it should have a bad influence upon them, and over
rule them, contrary to their intentions, for it has a
strange tendency to blind those that otherwise
would do well.
(6.) They must not oppress a stranger, v. 9.
Though aliens might not inherit lands among them,
yet they must have justice done them, must peace
ably enjoy their own, and be righted if they were
wronged, though they were strangers to the com
monwealth of Israel. It is an instance of the equity
and goodness of our law, that, if an alien be tried
for any crime except treason, the one half of his
jury, if he desire it, shall be foreigners; they call
it a trial per medietatem lingua, a kind provision
that strangers may not be oppressed. The reason
here given is the same with that, (ch. 22. 21.) Ye
were strangers; which is here elegantly enforced,
Ye know the heart of a stranger; ye know some
thing of the griefs and fears of a stranger, by sad
experience, and therefore, being delivered, can the
more easily put your souls into their souls' stead.
II. Commands concerning neighbourly kindnesses;
we must be ready to do all good offices, as there is
occasion for any body, yea, even for those who have
done us ill offices, v. 4, 5, The command of loving
our enemies, and doing good to them that hate us, is
not only a new, but an old, commandment, Prov. 25.
21, 22. Infer from hence, 1. If we must do this
kindness for an enemy, much more for a friend,
though an enemy only is mentioned, because it is
supposed that a man would not be unneighbourly
to any, unless such as he has a particular spleen
against 2. If it be wrong not to prevent our ene
my's loss and damage, how much worse is it to oc
casion harm and loss to him, or any thing he has.
3. If we must bring back our neighbours' cattle
when they go astray, much more must we endea
vour, by prudent admonitions and instructions, to
bring back our neighbours themselves, when they
go astray in any sinful path. See Jam. 5. 19. And
if we must endeavour to help up a fallen ass, much
more should we endeavour, by comforts and en
couragements, to help up a sinking spirit, saying to
them that are of a fearful heart, Be strong. We
must seek the relief and welfare of others as our
own, Phil. 2. 4. If thou sayest, Behold, we know
it not, doth not he that pondereth the heart consider
ii? See Prov. 24. 11, 12.

10. And six years thou shalt sow thy
land, and shalt gather in the fruits thereof:
11. But the seventh year thou shfdt let it
rest and lie still ; that the poor of thy peo
ple 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. 12. Six days thou shalt do
thy 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 be circum
spect : and make no mention of the names of
other gods, neither let it be heard out of thy
mouth. 14. Three times thou shalt keep a
feast unto me in the year. 15. Thou shalt
keep the feast of unleavened bread : (thou
shalt eat unleavened bread seven days, as I
commanded thee, in the time appointed of
the month Abib; for in it thou earnest out
from Egypt; and none shall appear before
me empty :) 16. And the feast of harvest,
the first-fruits of thy labours, which thou
hast sown in the field : and the feast of in
gathering, which is in the end of the year,
when thou hast gathered in thy labours out
of the field. 17. Three times in the year
all thy males shall appear before the Lord
God. 18. Thou shalt not offer the blood
of my sacrifice with leavened bread ; neither
shall the fat of my sacrifice remain until
the morning. 19. The first of the first-
fruits of thy land thou shalt bring into the
house of the Lord thy God. Thou shalt
not seethe a kid in his mother's milk.
Here is,
I. The institution of the sabbatical year, v. 10,
11. Every seventh year the land was to rest; they
must not plough or sow it at the beginning of the
year, and then they could not expect any great
harvest at the end of the year; but what the earth
did produce of itself should be eaten from hand to
mouth, and not laid up. Now this was designed, 1.
To show what a plentiful land that was into which
God was bringing them — that so numerous a people
could have rich maintenance out of the produce of
so small a country, without foreign trade, and yet
could spare the increase of every seventh year. 2.
To remind them of their dependence upon God
their great Landlord, and their obligation to use
the fruit of the land as he should direct. Thus he
would try their obedience in a matter that nearly
touched their interest Afterward we find that
their disobedience to this command was a forfeiture
of the promises, 2 Chron. 36. 21. 3. To teach
them a confidence in the Divine Providence, while
they did their duty; that, as the sixth day's manna
served for two days' meat, so the sixth year's in
crease should serve for two years' subsistence. Thus
they must learn not to take thought for their life,
Matt 6. 25. If we are prudent and diligent in our
affairs, we may trust Providence to furnish us with
the bread of the day in its day.
II. The repetition of the law of the fourth com
mandment concerning the weekly sabbath, v. 12,

EXODUS, XXIII.

315

Even in the year of rest, they must not think that
the sabbath-day was laid in common with the other
days, but, even that year, it must be religiously ob
served; yet thus some have endeavoured to take
away the observation of the sabbath, by pretending
that every day must be a sabbath-day.
III. All manner of respect to the gods of the hea
then is here strictly forbidden, v. 13. A general
caution is prefixed to this, which has reference to
all these precepts; In all things that I have said
unto you, be circumspect. We are in danger of
missing our way on the right hand and on the left,
and it is at our peril if we do, therefore we have
need to look about us. A man may ruin himself
through mere carelessness, but he cannot save him
self without great care and circumspection: parti
cularly, since idolatry was a sin which they were
much addicted to, and would be greatly tempted to,
they must endeavour to blot out the remembrance
of the gods of the heathen, and must disuse and
forget all their superstitious forms of speech, and
never mention them but with detestation. In
Christian schools and academies, (for it is in vain
to think of reforming the play-houses,) it were to
be wished that the names and stories of the heathen
deities, or demons rather, were not so commonly
and familiarly used as they are, even with intima
tions of respect, and sometimes with forms of invo
cation. Surely we have not so learned Christ.
IV. Their solemn religious attendance on God
in the place which he should choose, is here strictly
required, v. 14. . 17. 1. Thrice a year, all their
males must come together in a holy convocation,
that they might the better know and love one
another, and keep up their communion as a digni
fied and peculiar people. 2. They must come to
gether before the Lord, (v. 17.) to present them
selves before him, looking toward the place where
his honour dwelt, and to pay their homage to him
as their great Lord, from and under whom they
held all their enjoyments. 3. They must feast to
gether before the Lord, eating and drinking to
gether, in token of their joy in God, and their grate
ful sense of his goodness to them; for a feast is made
for laughter, Eccl. 10. 19. Oh what a good Mas
ter do we serve, who has made it our duty to rejoice
before him, who feasts his servants when they are
in waiting? Never let religion be called a melan
choly thing, when its solemn services are solemn
feasts. 4. They must not appear before God
empty, v. 15. Some free-will offering or other
they must bring, in token of their respect and gra
titude to their great Benefactor. As then they
weretiot allowed to come empty-handed, so now we
must not come to worship God empty hearted; our
souls must be filled with grace, with pious and de
vout affections; holy desires toward him, and dedi
cations of ourselves to him; for with such sacrifices
God is well-pleased. 5. The passover, pentecost,
and feast of tabernacles, in spring, summer, and
autumn, were the three times appointed for their
attendance; not in the midst of their harvest, be
cause then they were otherwise employed; so that
they had no reason to say that he made them to
serve with an offering, or wearied them with incense.
V. Some particular directions are here given
about the three feasts, though not so fully as after
ward. 1. As to the passover, it was not to be offer
ed with leavened bread, for at that feast all leaven
was to be cast out, nor was the fat of it to remain
until the morning, lest it should become offensive,
v. 18. 2. At the feast of pentecost, when they
were to begin their harvest, they must bring the
first of their first-fruits to God, by the pious pre
senting of which the whole harvest was sanctified,
v. 19.' 3. At the feast of in-gathering, as it is
called, (v. 16.) they must give God thanks for the

harvest-mercies they had received, and must de
pend upon him for the next harvest, and must hot
think to receive benefit by that superstitious usage of
some of the Gentiles, who, it is said, at the end of
their harvest, seethed a kid in its own dam's milk,
and sprinkled that milk-pottage, in a magical way,
upon their gardens and fields, to make them more
fruitful next year. But Israel must abhor such
foolish customs.
20. Behold, I send an Angel before thee,
to keep thee in the way, and to bring thee
into the place which I have prepared. 21.
Beware of him, and obey his voice, provoke
him not ; for he will not pardon your trans
gressions : 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, an adversary unto thine ad
versaries. 23. For mine Angel shall go be
fore thee, and bring thee in unto the Amo
rites, and the Hittites, and the Perizzites,
and the Canaanites, the Hivites, and the
Jebusites; and I will cut them off. 24.
Thou shalt not bow down to their gods, nor
serve them, nor do after their works ; but
thou shalt utterly overthrow them, and
quite break down their images. 25. And
ye shall serve the Lord your God, and he
shall bless thy bread and thy water, and 1
will take sickness away from the midst of
thee. 26. There shall nothing cast their
young, nor be barren, in thy land: the
number of thy days Ijwill fulfil. 27. I will
send my fear before thee, and will destroy
all the people to whom thou shalt come ;
and I will make all thine enemies turn their
backs unto thee. 28. And I will send hor
nets before thee, which shall drive out the
Hivite, the Canaanite, and the Hittite, from
before thee. 29. I will not drive them out
from before thee in one year ; lest the land
become desolate, and the beast pf the field
multiply against thee. 30. By little and
little I will drive them out from before
thee, until thou be increased, and inherit
the land. 31. And I will set thy bounds
from the Red Sea even unto the sea of the
Philistines, and from the desert unto the
river: fori will deliver the inhabitants of
the land into your hand; and thou shalt
drive them out before thee. 32. Thou
shalt make no covenant with them, nor with
their gods. 33. They shall not dwell in
thy land, lest they make thee sin against
me : for if thou serve their gods, it will
surely be a snare unto thee.
Three gracious promises are here made to Israel,
to engage them to their duty, and encourage them
in it; and each of the promises has some needful
precepts and cautions joined to it.
I. It is here promised that they should be guided
and kept in their way through the wilderness- to the
land of promise, Behold, I send an Angel b'fore

316

EXODUS, XXIV.

thee, (v. 20.) mine Angel, (v. 23.) a created angel,
say some, a minister of God's providence, employ
ed in conducting and protecting the camp of Israel;
that it might appear that God took a particular care
of them, he appointed one of his chief servants to
make it his business to attend them, and see that
they wanted for nothing, Others suppose it to be
the Son of God, the Angel of the covenant: for the
Israelites in the wilderness are said to tempt Christ;
and we may as well suppose him God's Messenger,
and the Church's Redeemer, before his incarnation,
as the Lamb slain from the foundation of the world.
And we may the rather think he was pleased to un
dertake the deliverance and conduct of Israel, because
they were typical of his great undertaking. It is
promised that this blessed Angel should keep them
in the way, though it lay through a wilderness first,
and afterward through their enemies' country; thus
God's spiritual Israel shall be kept through the wil
derness of this earth, and from the insults of the
fates of hell. It is also promised that he should
ring them into the place which God had not only
designed, but prepared for them: and thus Christ
has prepared a place for his followers, and will pre
serve them to it, for he is faithful to him that ap
pointed him.
The precept joined with this promise, is, that
they be observant of, and obedient to, this Angel
whom God would send before them; (v. 21.) "Be
ware of him, and obey his voice in every thing, pro
voke Mm not in any thing, for it is at your peril if
you do, he will visit your iniquity. Note, 1.
Christ is the Author of salvation to those only that
obey him. The word of command is, Hear ye him,
Matth. 17. 5. Observe what he hath commanded,
Matth. 28, 20. 2. Our necessary dependence upon
the divine power and goodness should awe us into
obedience. We do well to take heed of provoking
our Protector and Benefactor; because, if our De
fence depart from us, and the streams of his good
ness be cut off, we are undone. Therefore, "Be
ware of him, and carry it toward him with all pos
sible reverence and caution. Fear the Lord and
his goodness." 3. Christ will be faithful to those
who are faithful to him, and will espouse their
cause who adhere to his; (v. 22.) I will be an Ad
versary to thine adversaries. The league shall be
offensive and defensive, like that with Abraham,
I will bless him that blesseth thee, and curse him
that curseth thee. Thus is God pleased to twist his
interests and friendships with his people's.
It is promised that they should have a comforta
ble settlement in the land of Canaan, which they
hoped now, (though it proved otherwise,) within a
few months, to be in the possession of, v. 24 . . 26.
Observe, 1. How reasonable the conditions of this
promise are — only that they should serve their own
God, who was indeed the only true God, and not
the gods of the nations, which were no gods at all,
and which they had no reason at all to have any re
spect for. They must not only not worship their
gods, but they must utterly overthrow them, in to
ken of their great abhorrence of idolatry, their reso
lution never to worship idols themselves, and their
care to prevent any other from worshipping them;
as the converted conjurers burnt their books, Acts,
19. 19. 2. How rich the particulars of this promise
are. (1.) The comfort of their food; He shall
bless thy bread and thy water; and God's blessing
will make bread and water more refreshing and
nourishing than a feast of fat things and wines on
the lees, without that blessing. (2.) The continu
ance of their health; / will take sickness away,
either prevent it, or remove it. The land shall not
be visited with epidemical diseases, which are very
dreadful, and sometimes have laid countries waste.
(3.) The increase of their wealth; their cattle

should not be barren, nor cast their young; which
is mentioned as an instance of prosperity, Job 21.
10. (4.) The prolonging of their lives to old age;
" The number of thy days I will fulfil, and they
shall not be cut off in the midst by untimely deaths. "
Thus hath godliness the promise of the life that
now is.
III. It is promised that they should conquer and
subdue their enemies, the present occupants of the
land of Canaan, who must be driven out to make
room for them. This God would do, 1. Effectually
by his power; (v. 27, 28.) not so much by the
sword and bow of Israel, as by the terrors which
he would strike into the Canaanites. Though they
were so obstinate as not to be willing to submit to
Israel, resign their country, and retire elsewhere,
which they might have done; yet they were so
dispirited, that they were not able to stand before
them. This completed their ruin; such power had
the Devil in them, that they would resist; but such
power had God over them, that they could not. 1
will send my fear before thee; and they that fear
will soon flee. Hosts of hornets made way for the
hosts of Israel; such mean creatures can God make
use of for the chastising of his people's enemies; as
in the plagues of Egypt. When God pleases, hor
nets can drive out Canaanites as well as lions could,
Josh. 24. 12. 2. He would do it gradually, in wis
dom, (v. 29, 30.) not all at once, but by little and
little. As the Canaanites had kept possession till
Israel was grown into a people, so there should still
be some remains of them, till Israel should grow so
numerous as to replenish the whole. The wisdom
of God is to be observed in the gradual advances of
the church's interests. It is in real kindness to the
church, that its enemies are subdued by little and
little, for thus we are kept upon our guard, and in
a continual dependence upon God. Corruptions
are thus driven out of the hearts of God's people;
not all at once, but by little and little; the old man
is crucified, and therefore dies slowly. God, in his
providence, often delays mercy, because we are not
ready for it Canaan has room enough to receive
Israel, but Israel is not numerous enough to occupy
Canaan; we are not straitened in God; if we are
straitened, it is in ourselves. The land of Canaan
is promised them, (v. 31.) in its utmost extent,
which yet they were not possessed of till the days
of David; and by their sins they soon lost posses
sion. The precept annexed to this promise, is, that
they should not make any friendship, nor have any
familiarity, with idolaters, v. 32, 33. Idolaters
must not so much as sojourn in their land, unless
they renounced their idolatry. Thus they must
avoid the reproach of intimacy with the worship
pers of false gods, and the danger of being drawn
to worship with them. By familiar converse with
idolaters, their dread and detestation of the sin
would wear off; they would think it no harm, in
compliment to their friends, to pay some respect to
their gods, and so by degrees would be drawn into
the fatal snare. Note, Those that would be kept
from bad courses must keep from bad company; it
is dangerous living in a bad neighbourhood; others*
sins will be our snares, if we look not well to our
selves. We must always look upon our greatest
danger to be from those that would make us sin
against God. Whatever friendship is pretended,
that is really our worst enemy that draws us from
our duty.
CHAP. XXIV.
Moses, as mediator between God and Israel, having receiv
ed divers laws and ordinances from God privately, in the
three foregoing chapters, in this chapter, I. Comes down
to the people, acquaints them with, the laws he -had re-

EXODUS, XXIV

317

ceiyed, and takes their consent to those laws, (r. 3.)
writes the laws, and reads them to the people, who re
peat their contents, (v. 4, .7.) and then, by sacrifice,
and the sprinkling of blood, ratifies the covenant between
them and God, v. 5, 6, 8. II. He returns to God again,
to receive further directions. When he was dismissed
from his former attendance, he was ordered to attend
again, v. 1, 2- He did so with seventy of the elders, to
whom God made a discovery of his glory, v. 9.. 11.
Moses is ordered up into the mount, (v. 12, 13.) the rest
are ordered down to the people, v. 14. The cloud of
glory is seen by all the people on the top of mount Sinai,
(v. 15 . . 17.) and Moses is there with God forty days, and
forty nights, v. 18.
I. ,4 ISlDhe said unto Moses, Come up unto
J\. the Lord, thou, and Aaron, Nadab,
and Abihu, and seventy of the elders of Is
rael ; and worship ye afar off. 2. And Mo
ses alone shall come near the Lord ; but
they shall not come nigh, neither shall the
people go up with him. 3. And Moses
came, and told the people all the words of
the Lord, and all the judgments: and all
the people answered with one voice, and
said, All the words which the Lord hath
said will we do. 4. And Moses wrote all
the words ofthe Lord, and rose up early in
the morning, and builded an altar under the
hill, and twelve pillars, according to the
twelve tribes of Israel. 5. And he sent
young men ofthe 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 die blood he sprinkled
on the altar. 7. And he took the book of
the covenant, and read in the audience of
the people : and they said, All that the Lord
hath said will we do, and be obedient. 8.
And Moses took the blood, and sprinkled it
on the people, and said, Behold the blood of
the covenant, which the Lord hath made
with you concerning all these words.
The twn first verses are the appointment of a se
cond session upon mount Sinai, for the making of
laws, when an end was put to the first When a
communion is begun between God and us, it shall
never fail on his side, if it do not first fail on ours.
Moses is directed to bring Aaron and his sons, and
the seventy elders of Israel, that they might be wit
nesses of the glory of God, and that communion
with him to which Moses was admitted; and that
their testimony might confirm the people's faith.
In this approach, 1. They must all be very rever
ent; Worship ye afar off, v. 1. Before they came
near, they must worship. Thus we must enter into
God's gates with humble and solemn adorations,
draw near as those that know our distance, and ad
mire the condescensions of God's grace in admitting
us to draw near. Are great princes approached
with the profound reverences of the body? And
shall not the soul that draws near to God be bowed
before him? 2. They must none of them come so
near as Moses, v. 2. They must come up to the
Lord, (and those that would approach to God must
ascend, J but Moses alone must come near; therein
a type of Christ, who, as the High Priest, entered
aione into the most holy place.
In the following verses, we have the solemn cove
nant made between God and Israel, and the ex

changing of the ratifications; and a very solemn
transaction it was, typifying the covenant of grace
between God and believers, through Christ
I. Moses told the people the words of the Lord,
v . 3. He did not lead them blindfold into the cove
nant, nor teach them a devotion that was the
daughter of ignorance; but laid before them all the
precepts, general and particular, in the foregoing
chapters; and fairly put it to them, Whether thej
were willing to submit to these laws or no?
II. The people unanimously consented to the
terms proposed, without reservation or exception;
All the words which the Lord hath said will we do.
They had before consented in general to be under
God s government; (ch. 19. 8.j here" they consent
in particular to these laws now given. Oh that
there had been such a heart in them! How well
were it if people would but be always in the same
good mind that sometimes they seem to be in!
Many consent to the law, and yet do not live up to
it; they have nothing to except against it, and yet
will not persuade themselves to be ruled by it.
This is the tenor of the covenant, "That, if they
would observe the foregoing precepts, God would
Eerform the foregoing promises. 'Obey, and be
appv.'" Here is the bargain made. Observe,
1. How it was engrossed in the book of the cove
nant; Moses wrote the words of the Lord, (v. 4.)
that there might be no mistake; probably, he had
written them as God dictated them on the mount
As soon as ever God had separated to himself a pe
culiar people in the world, he governed them by a
written word, as he has done ever since, and will
do while the world stands, and the church in it.
Moses, having engrossed the articles of agreement
concluded upon between God and Israel, read them
in the audience of the people, (v. 7.) that they might
be perfectly apprized of the thing, and might try
whether their second thoughts were the same with
their first, upon the whole matter. And we may
suppose they were so; for their words (v. 7.) are
the same with what they were, (v. 3.) but some
thing stronger: All that the Lord hath said (be it
good, or be it evil, to flesh and blood, Jer. 42. 6.)
we will do; so they had said before, but now they
add, "And will be obedient; not only we will do
what has been commanded, but in every thing
which shall be further ordained we will be obedi
ent." Bravely resolved! if they had but stuck to
their resolution. See here, That God's covenants
and commands are so incontestably equitable is them
selves, and so highly advantageous to us, that the
more we think of them, and the more plainly and
folly they are set before us, the more reason we
shall see to comply with them.
2. How it was sealed by the blood of the cove
nant, that Israel might receive strong consolations
from the ratifying of God's promises to them, and
might lie under strong obligations from the ratifying
of their promises to God. Thus has Infinite Wis
dom devised means that we may be confirmed both
in our faith and in our obedience; may be both en
couraged in our duty, and engaged to it The co
venant must be made by sacrifice, (Ps. 50. 5.) be
cause, since man has sinned, and forfeited his Cre
ator's favour, there can be no fellowship by cove
nant, till there be first friendship and atonement by
sacrifice. (1.) In preparation, therefore, for the parties' in
terchangeably putting their seals to this covenant,
[1.1 Moses builds an altar, to the honour of God,
which was principally intended in all the altars that
were built, and which was the first thing to be
looked at in the covenant they were now to seal.
No addition to the perfections of the divine nature
can be made by any of God's dealings with the
children of men, but in them his perfections arc

31S

EXODUS, XXIV.

manifested and magnified, and his honour showed
forth; therefore he will now be represented by an
altar, to signify, that all he expected from them,
, was, that they should do him honour, and that, being
his people, they should be to him for a name and
a praise. [2.] He erects twelve pillars, according
to the number of the tribes; these were to repre
sent the people, the other party to the covenant;
and we may suppose that they were set up over
against the altar, and that Moses, as mediator, pass
ed to and fro between them. Probably, each tribe
set up and knew its own pillar, and their elders
stood by it [3.] He appointed sacrifices to be of
fered upon the altar, -(v. 5.) burnt-offerings and
peace-offerings, which yet were designed to be ex
piatory. We are not concerned to inquire who
these young men were that were employed in offer
ing these sacrifices; for Moses was himself the
priest, and what they did was purely as his ser
vants, by his order and appointment. No doubt,
they were men who by their bodily strength were
Sualified for the service, and by their station among
le people were fittest for the honour.
_ (2.) Preparation being thus made, their ratifica
tions were very solemnly exchanged. [1.] The
blood of the sacrifice which the people offered was
(part of it) sprinkled upon the altar, (v. 6. ) which
signifies the people's dedicating of themselves, their
lives, and beings, to God, and to his honour. In the
blood (which is the life) of the dead sacrifices, all
the Israelites were presented unto God as living sa
crifices, Rom. 12. 1. [2.] The blood of the sacri
fice which God had owned and accepted was (the
remainder of it) sprinkled either upon the people
themselves, (v. 8.) or upon the pillars that repre
sented them; which signified God's gracious con
ferring of his favour upon them, and all the fruits
of that favour, and his giving them all the gifts they
could expect or desire from a God reconciled to
them, and in covenant with them by sacrifice. This
part of the ceremony was thus explained, "Be
hold the blood of the covenant; see here how God
has sealed to you to be a God, and you seal to him
to be to him a people; his promises to you, and
your's to him, are both yea, and amen."
Thus our Lord Jesus, the Mediator of the new
covenant, (of whom Moses was a type,) having of
fered up himself a sacrifice upon the cross, that his
blood might be indeed the blood of the covenant,
sprinkled it upon the altar in his intercession, (Heb.
9. 12.) and sprinkles it upon his church by his word
and ordinances, and the influences and operations
of the Spirit of promise, by whom we are sealed.
He himself seemed to allude to this solemnity,
when,^ in the institution of the Lord's supper, he
said, This cup is the New Testament, (or Cove
nant, ) in my blood. Compare with this, Heb. 9. 19, 20.
9. Then went up Moses, and Aaron,
Nadab, and Abihu, and seventy of the el
ders of Israel ; 1 0. And they saw the God
of Israel : and there was under his feet as it
were a paved work of a sapphire stone, and
as it were the body of heaven in his clear
ness. 1 1. And upon the nobles ofthe chil
dren of Israel he laid not his hand : also
they saw God, and did eat and drink.
The people having, beside their submission to the
ceremony ofthe sprinkling of blood, declared their
¦well-pleasedness in their God and his law, again and
again, God here gives to their representatives some
special tokens of his favour to them; for God meets
him that rejoices and works righteousness, and ad
mits them nearer to him than they could have ex
pected. Thus, in the New Testament church, we

find the four living creatures, and the four and
twenty elders, honoured with places round the
throne, being redeemed unto God, by the blood of
the Lamb which is in the midst of the throne, Rev,
4. 4, 6. — 5. 8, 9. Observe,
1. They saw the God of Israel, (v. 10.) that is,
they had some glimpse of his glory, in light and fire,
though they saw no manner of similitude, and his
being no man hath seen or can see, 1 Tim. 6. 16.
They saw the place where the God of Israel stood,
(so the LXX. ) something that came near a simili
tude, but was not; whatever they saw, it was cer
tainly something of which no image or picture could
be made, and yet enough to satisfy them that God
was with them of a truth.
Nothing is described but that which was under
his feet: for our conceptions of God are all below
him, and fall infinitely short of being adequate.
They saw not so much as God's feet, but at the
bottom of the brightness they saw (such as they ne
ver saw before or after, and, as the footstool or pe
destal of it) a most rich and splendid pavement, as
it had been of sapphires, azure, or sky-coloured.
The -heavens themselves are the pavement of God's
palace, and his throne is above the firmament See
how much better Wisdom is than the precious onyx or
the sapphires, for Wisdom was, from eternity, God's
delight, (Prov. 8. 30.) and lay in his bosom, but the
sapphires are the pavement under his feet; there
let us put all the wealth of this world, and not in
our hearts.
2. Upon the nobles, or elders, of Israel, he laid not
his hand, v. 11. Though they were men, the
dazzling splendour of his glory did not overwhelm
them; but it was so moderated, (Job, 26. 9.) and
they were so strengthened, (Dan. 10. 19.) that they
were able to bear it. Nay, though they were sinful
men, and obnoxious to God's justice, yet he did not
lay his punishing avenging hand upon them, as they
feared he would. When we consider what a con
suming fire God is, and what stubble we are before
him, we shall have reason to say, in all our ap
proaches to him, It is ofthe Lord's mercies that we
are not consumed.
3. They saw God, and did eat and drink; they
had not only their lives preserved, but their vigour,
courage, and comfort; it cast no damp upon their
joy, but rather increased and elevated it. They
feasted upon the sacrifice, before God, in token of
their cheerful consent to the covenant now made,
their grateful acceptance of the benefits of it, and
their communion with God in pursuance of that co
venant Thus believers eat and drink with Christ
at his table, Luke, 22. 30. Blessed are they that
shall eat bread in the kingdom of our Father, and
drink ofthe new wine there.
12. And the Lord said unto Moses,
Come up to me into the mount, and be
there : and I will give thee tables of stone,
and a law, and commandments which I
have written ; that thou mayest teach them.
13. And Moses rose up, and his minister
Joshua ; and Moses went up into the mount
of God. f4. 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 Mo
ses went up into the mount, and a cloud
covered the mount. 16. And the glory of
the Lord abode upon mount Sinai, and the
cloud covered it six days : and the seventh

EXODUS, XXV.

319

day he called unto Moses out of the midst
ofthe cloud. 17. And the sight ofthe glo
ry ofthe Lord was like devouring fire on
the top of the mount in the eyes of the chil
dren of Israel. 18. And Moses went into
the midst of the cloud, and gat him up into
the mount; and Moses was in the mount
forty days and forty nights.
The public ceremony of sealing the covenant be
ing over, Moses is called up to receive further in
structions, which we have in the following chapters.
I. He is called up into the mount, and there he
remained six days at some distance. Orders are
given him, (v. 12.) Come up to the mount, and be
there, that is, " Expect to continue there for some
considerable time." Those that would have com
munion with God must not only come to ordinances,
but they must abide by them. Blessed are they
that dwell in his house, not that merely call there;
" Come up, and I will give thee a law, that thou
mayest teach them." Moses taught them nothing
but what he had received from the Lord, and he
received nothing from the Lord but what he taught
them; for he was faithful both to God and Israel,
and did neither add nor diminish, but kept close to
his instructions.
Having received these orders, 1. He appointed
Aaron and Hur to be as lords justices in his absence,
to keep the peace and good order in the congrega
tion, v. 14. The care of his government he would
leave behind him when he went up into the mount,
that he might not have that to distract his mind;
and yet he would not leave the people as sheep hav
ing no shepherd, no, not for a few days. Good prin
ces find their government a constant care, and their
people find it a constant blessing. 2, He took
Joshua up with him into the mount, v. 13. Joshua
was his minister, and it would be a satisfaction to
him to have him with him as a companion, during
the six days that he tarried in the mount, before
God called to him. Joshua was to be his successor,
and therefore thus he was honoured before the peo
ple, above the rest of the elders, that they might
afterward the more readily take him for their gov
ernor; and thus he was prepared for service, by
being trained up in communion with God. Joshua
was a type of Christ, and (as the learned Bishop
Pearson well observes) Moses takes him with him
into the mount, because, without Jesus, in whom
are hid all the treasures of wisdom and knowledge,
there is no looking into the secrets of Heaven, nor
approaching the glorious presence of God. 3. A
cloud covered the mount six days; a visible token
of God's special presence there, for he so shows
himself to us, as, at the same time, to conceal him
self from us. He lets us know so much as to assure
us of his presence, power, and grace, but intimates
to us that we cannot find him out to perfection.
During these six days, Moses staid waiting upon
the mountain for a call into the presence-chamber,
v. 15, 16. God thus tried the patience of Moses,
and his obedience to that command, ( v. 12.) Be
there. If Moses had been tired before the seventh
day, (as Saul, 1 Sam. 13. 8, 9.) and had said, What
should I wait for the Lord any longer, he had lost
the honour of entering into the cloud; but commu
nion with God is worth waiting for. And it is fit we
should address ourselves to solemn ordinances with
a solemn pause, taking time to compose ourselves,
Ps. 108. 1.
II. He is called up into the cloud, on the seventh
day, probably on the sabbath-day, v. 16. Now the
thick cloud opened in the sight of all Israel, and the
glory ofthe Lord brake forth like devouring fire, v.
17, God, even our God, is a consuming fire, and so

he was pleased to manifest himself in the giving of
the law; that knowing the terrors of the Lord, we
may be persuaded to obey, and may by them be
prepared for the comforts of the gospel, and that
the grace and truth which come by Jesus Christ
may be more acceptable.
Now, 1. The entrance of Moses into the cloud
was very wonderful; Moses went into the midst of
the cloud, v. 8. It was an extraordinary presence of
mind, which the grace of God furnished him with by
six days' preparation, else he durst not have ventur
ed into the cloud, especially when it brake out in
devouring fire. Moses was sure that he who called
him would protect him; and even those glorious at
tributes of God, which are most terrible to the
wicked, the saints wifh a humble reverence rejoice
in. He that walks righteously, and speaks up
rightly, is able to dwell even with this devouring
fire, as we are told, Isa. 33. 14, 15. There are
persons and works that will abide the fire, 1 Cor.
3. 12, &c. and some that will have confidence be
fore God.
2. His continuance in the cloud was no less won
derful; he was there forty days and forty nights.
It should seem, the six days (v. 16.) were not part
of the forty; for, during those six days, Joshua was
with Moses, who did eat of the manna, and drink
of the brook, mentioned, Deut. 9. 21. and, while
they were together, it is probable that Moses did
eat and drink with him; but when Moses was called
into the midst of the cloud, he left Joshua without,
and continued to eat and drink daily while he wait
ed for Moses's return, but from thenceforward Mo
ses fasted. Doubtless, God could have said what
he had now to say to Moses, in one day, but, for the
greater solemnity of the thing, he kept him with
him in the mount forty days and forty nights. We
are hereby taught to spend much time in commu
nion with God, and to think that time best spent
»which is so spent. They that would get the know
ledge of God s will must meditate thereon day and

night.

CHAP. XXV.

At this chapter begins an account of the orders and in
structions God gave to Moses upon the mount, for the
erecting and furnishing of a tabernacle to the honour of
God. We have here, I. Orders g^iven for a collection to
be made among the people for this purpose, v. 1 . . 9. ' II.
Particular instructions, 1. Concerning the ark ofthe co
venant, v. 10 . . 22. 2. The table of show-bread, v. 23. .
30. 3. The golden candlestick, v. 31 . . 40.
1. A ND the Lord spake unto Moses,
J\. saying, 2. Speak unto the children
of Israel, that they bring me an offering : of
every man that giveth it willingly with his
heart ye shall take my offering. 3. Arid
this is the offering which ye shall take of
them ; gold, and silver, and brass, 4. And
blue, and purple, and scarlet, and fine linen,
and goats' hair, 5. And rams' skins dyed
red, and badgers' skinsr and shittim-wood,
6. Oil for the light, spices for anointing oil,
and for sweet incense, 7. Onyx stones,
and stones to be set in tbe ephod, and in the
breast-plate. 8. And let them make me a
sanctuary ; that I may dwell among them.
9. According to all that I show thee, after
the pattern of the tabernacle, and the pat
tern of all the instruments thereof, even so
shall ye make it.
We may suppose that when Moses went into the
midst of the cloud and abode there so long, where

320

EXODUS, XXV.

the holy angels attended the Shechinah, or Divine
Majesty, he saw and heard very glorious things re
lating to the upper world, but they were things
which it Was not lawful or possible to utter; and
therefore, in the records he kept of the transactions
there, he said nothing to satisfy the curiosity of
those who would intrude into the things which they
have not seen, but writes that only which he was to
speak to the children of Israel. For the scripture
is designed to direct us in our duty, not to fill our
heads with speculations, or to please our fancies.
In these verses, God tells Moses his intention, in
general, that the children of Israel should build him
a sanctuary, for he designed to dwell among them;
(v. 8.) and some think that, though there were al
tars and groves used for refigious worship, before
this, yet there never was any house, or temple, built
for sacred uses in any nation, before this tabernacle
Was erected by Moses; and that all the temples
which were afterward so much celebrated among
the heathen took rise from this, and pattern by it
God had chosen the people of Israel to be a pecu
liar people to himself, (above all people,) among
whom divine revelation, and a religion according to
it, should be lodged and established: he himself
would be their king. As their King, he had already
given them laws for the government of themselves,
and their dealings one with another, with some ge
neral rules for religious worship, according to the
light of reason and the law of nature, in the ten
commandments, and the following comments upon
them. But this was not thought sufficient to distin
guish them from other nations, or to answer to the
extent of that covenant which God would make
with them to be their God, and therefore he orders
a royal palace to be set up among them for himself,
here called a sanct uary, or holy place, or habitation,
of which it is said, (Jer. 17. 12.) A glorious high
throne from the beginning is the place of our sanc
tuary. This sanctuary is to be considered, 1. Asj
ceremonial; consonant to the other institutions of
that dispensation, which consisted in carnal ordinan
ces; (Heb. 9. 10.) hence it is called a worldly sanc
tuary, Heb. 9. 1. God in it kept his court as Israel's
King. (1.) There he manifested his presence
among them, and it was intended for a sign or token
of his presence, that, while they had that in the
midst of them, they might never again ask, Is the
Lord among us or not? And because in the wil
derness they dwelt in tents, even this royal palace
was ordered to be a tabernacle too, that it might
move with them, and might be an instance of the
condescension of the divine favour. (2. ) There he
ordered his subjects to attend him with their ho
mage and tribute. Thitherthey must cometo consult
his oracles, thither they must bring their sacrifices,
and there all Israel must meet, to pay their joint re
spects to the God of Israel. 2. As typical; the holy
places made with hands were the figures of the
(rue, Heb. 9. 24. The gospel-church is the true
tabernacle which the Lord hath pitched, and not
man, Heb. 8. 2. The body of Christ, in and by
which he made atonement, was the greater and
more perfect tabernacle, Heb. 9. 11. The Word
was made flesh and dwelt among us, as in a taber
nacle. Now, when Moses was to erect this palace, it
was requisite that he should first be instructed
where he must have the materials, and where he
must have the model; for he could neither contrive
it by his own ingenuity, nor build it at his own
charge, he is therefore directed here concerning
both. I. The people must furnish him with the mate
rials, not by a tax imposed upon them, but by a
voluntary contribution. This is the first thing con
cerning which orders are here given; (v. 2. ) Speak

unto the children of Israel, that they bring me ait
offering; and there was all the reason in the world
that they should, for, 1. It was God himself that
had not only enlarged them, but enriched them
with the spods of the Egyptians; he had instructed
them to borrow, and he had inclined the Egyptians
to lend, so that from him they had their wealth,
and therefore it was fit they should devote it to
him, and use it for him, and thus make a grateful
acknowledgment of the favours they had received.
Note. (1.) The best use we can make of our
worldly wealth is, to honour God with it in works
of piety and charity. (2.) When we have been
blessed with some remarkable success in our affairs,
and have had, as we say, a good turn, it may be
justly expected that we should do something more
than ordinary for the glory of God, consecrating
our gain, in some reasonable proportion of it, to the
Lord of the whole earth, Mic. 4. 13. 2. The
sanctuary that was to be built was intended for their
benefit and comfort, and therefore they must be at
the expense of it. They had been unworthy of the
privilege if they had grudged at the charge. They
might wefl afford to offer liberally for the honour
of God, while they lived at free quarters, having
food for themselves and their families rained upon
them daily from heaven. We also must own that
we have our all from God's bounty, and therefore
ought to use all for his glory. Since we live upon
him, we must live to him.
This offering must be given willingly, and with
the heart, that is, (1.) It was not. prescribed to
them what or how much they must give, but it was
left to their generosity, that they might show their
good will to the house of God and the offices
thereof, and might do it with a holy emulation, the
zeal of a few provoking many, 2 Cor. 9. 2. We
should ask not only, ""What must we do?" but,
"What may we do for God?" (2.) Whatever
they gave they must give it cheerfully, not grudg
ingly and with reluctance, for God loves a cheerful
giver, 2 Cor. 9. 7. What is laid out in the service
of God we must reckon well bestowed.
The particulars are here mentioned which they
must offer; (v. 3. . 7.) all of them things that there
would be occasion for in the tabernacle, or the
service of it. Some observe that here was gold,
silver, and brass, provided, but no iron; that is the
military metal, and this was to be a house of peace.
Every thing that was provided was very rich and
fine, and the best of the sort; for God, who is the
best, should have the best
II. God himself would furnish him with the
model; (v. 9.) According to all that I show thee.
God showed him an exact plan of it in miniature,
which he must conform to in all points. Thus
Ezekiel saw in vision the form of the house and the
fashion thereof, Ezek. 43. 11. Note, Whatsoever
is done in God's service must be done by his direc
tion, and not otherwise. Yet God did not only
show him the model'j but gave him also directions
how to frame the tabernacle, according to that
model, in all the parts of it, which he goes over
distinctly in this and the following^ chapters. When
Moses, in the beginning of Genesis, was to describe
the creation of the world, though it is such a stately
and curious fabric, and made up of such a variety
and vast number of particulars, yet he gave a very
short and general account of it, and nothing com
pared with what the wisdom of this world would
have desired and expected from one that wrote by
divine revelation; but when he comes to describe
the tabernacle, he does it with the greatest niceness
and accuracy imaginable. He that gave us no ac
count of the lines and circles of the globe, the
diameter of the earth, or the height and magnitude
of the stars, has told us particularly the measure

EXODUS, XXV.

32.

of every board and curtain of the tabernacle; for
God's church and instituted religion are more pre
cious to him and more considerable than all the
rest of the world. And the scriptures -Were writ
ten, not to describe to us the works of nature, a
general view of which is sufficient to lead us to the
knowledge and service of the Creator, but to ac
quaint us with the methods of grace, and those
things which are purely matters of divine revela
tion. The blessedness of the future state is more
fully represented under the notion of a new Jerusa
lem than under the notion of new heavens and a
new earth.
10. And they shall make ar ark of shit-
tim-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. 11. 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 gold
for it, and put them in the four corners
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 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. IS. The staves
shall be in the rings of the ark; they shall
not be taken from it 16. And thou shalt
put into the ark the testimony, which I shall
give thee. 17. And thou shalt make a
mercy-seat of pure gold : two cubits and a
half shall be the length thereof, and a cubit
and a half the breadth thereof. 18. And
thou shalt make two cherubims of gold, of
beaten work shalt thou make them, in the
two ends of the mercy-seat 19. And
make one cherub on the one end, and the
other cherub on the other end; even of the
mercy-seat shall ye make the cherubims on
the two ends thereof. 20. And the cheru
bims shall stretch forth their wings on high,
covering the mercy-seat with their wings,
and their faces shall look one to another ;
toward the mercy-seat shall the faces of the
cherubims be. 21. And thou shalt put the
mercy-seat above upon the ark ; and in the
ark thou shalt put the testimony that I
shall give thee. 22. And there I will meet
with thee, and I will commune with thee
from above the mercy-seat, from between
the two cherubims which are upon the ark
of the testimony, of all things which I will
give thee in commandment unto the chil
dren of Israel.
The first thing which is here ordered to be made,
is, the ark with its appurtenances, the fiirniture of
the most holy place, and the special token of God's
presence; the tabernacle was erected to be the re
ceptacle of that
Vol. i.— 2S

I. The ark itself was a chest or coffer, in which
the two tables of the law, written with the finger
of God, were to be honourably deposited, and care
fully kept The dimensions of it are exactly or
dered; if the Jewish cubit was, as some learned
men compute, three inches longer than our half-
yard, (twenty-one inches in all,) the chest or cabi
net was about fifty-two inches long, thirty-one
broad, and thirty-one deep. It was overlaid within
and without with thin plates of gold- It had a
crown, or cornice, of gold, round it, with rings and
staves to carry it with; and in it he must put the
testimony, v. 10. . 16. The tables of the law are
called the testimony, because God did in them tes
tify his will: his giving them that law was a token
of his favour to them; and their acceptance of it
was in token of their subjection ahd obedience to
him. This law was a testimony to them, to direct
them in their duty, and would be a testimony
against them, if they transgressed. The ark is
called the ark of the testimony, (ch. 30. 6.) and the
tabernacle, the tabernacle of the testimony, (Numb.
10. 11.) or witness, Acts 7. 44. The gospel of
Christ is also called a testimony or witness, Matth.
24. 14. It is observable, 1. That the tables of the
law were carefully preserved in an ark for the pur
pose; to teach us to make much of the word of
God, and to hide it in our hearts, in our innermost
thoughts, as the ark was placed in the holy of ho
lies. It intimates Hkewise the care which Divine
Providence ever did, and ever will, take, to pre
serve the records of divine revelation in the chvfrch,
so that even in the latter days there shall be seen in
his temple the ark of his testament. See Rev. 11.
19. 2. That this ark was the chief token of God's
presence; which teaches us that the first and great
evidence and assurance of God's favour is, the
putting of his law in the heart God dwells where
Jhat rules, Heb. 8. 10. 3. That provision was
made for the carrying of this ark about with them
in all their removes; which intimates to us, that
wherever we go, we should take our religion along
with us, always bearing about with us the love of
the Lord Jesus and his law.
II. The mercy-seat was the covering of the ark
or chest, made of solid gold, exactly to fit the di
mensions of the ark, v. 17, 21. This propitiatory
covering, as it might well be translated, was a type
of Christ, the great Propitiation, whose satisfaction
fully answers the demands of the law, covers our
transgressions, and comes between us and the curse
we deserve. Thus he is the end of the law for
righteousness. in. The cherubims of gold were fixed to the
mercy-seat, and of a piece with it, and spread their
wings over it, v. 18. It is supposed that these
cherubims were designed to represent the holy
angels, who always attended the Shechinah, or Di
vine Majesty, particularly at the giving of the law;
not by any effigies of an angel, but some emblem
of the angelical nature; probably some one of those
four faces spoken of, Ezek. 1. 10. Whatever the
faces were, they looked one towards another, and
both downward toward the ark, while their wings
were stretched out so as to touch one another.
The apostle calls them Cherubims of glory sha
dowing the mercy-seat, Heb. 9. 5. It denotes
their attendance upon the Redeemer, to whom
they were ministering spirits, their readinessto do
his will, their special presence in the assemblies of
saints, (Ps. 68. 17. 1 Cor. 11. 10,) and their desire
to look into the mysteries of the gospel, which they
diligently contemplate, 1. Pet 1. 12. God is said
to dwell, or sit, between the cherubims, on the mer
cy-seat, (Ps. 80. 1.) and from thence he here pre
mises, for the future, to meet with Moses, and to
commune vrith him, v. 22. There he would give

322

EXODUS, XXV.

law, and there he would give audience, as a prince
on his throne; and thushe manifests himself willing
-to be reconciled to us, and keep up communion with
us, in and by the mediation of Christ In allusion
to this mercy-seat, we are, said to. come boldly to
the throne of grace, (Heb. 4. 16.) for we are not
.under the law, that is covered, but under grace,
that is displayed; its, wings are stretched out, and
we are invited to come under the shadow of them,
Ruth 2. 12.'
23. Thou 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. 25. And thou shalt make unto
it a border of a hand-breadth round about,
and thou shalt make a golden crown to the
border thereof round about. 26. And thou
shalt make for it four rings of gold, and put
the rings in the four corners that are on the
four feet thereof. 27. Over against the
border shall the rings be for places of the
staves to bear the table. 28. And thou
shalt make the staves of shittim-wood, and
overlay them with gold, that the table may
be borne with them. 29, And thou shaft
make the dishes thereof, and spoons thereof,
and covers thereof, and bowls thereof, to
cover withal ; of pure gold shalt thou make
them. 30. And thou shalt set upon the
table show-bread before me always.
Here is,
1. A table ordered to be made of wood overlaid
with gold, which was to stand, not in the holy of
holies; (nothing was in that but the ark and its ap
purtenances,) but in the outer part of the taberna
cle, called the sanctuary, or holy place, Heb. 9. 2.
v. 23, &c. There must also be the usual furniture
of the sideboard, dishes and spoons, &c. and all of
gold, v. 29.
2. This table was to be always spread, and fur
nished with the show-bread, (v. 30.) or bread of
faces, twelve loaves, one for each tribe, set in two
rows, six in a row: see the law concerning them,
Lev. 24. 5, 8cc. The tabernacle being God's house,
in which he was pleased to say that he would dwell
among them, he would show that he kept a gocd
house. In the royal palace it was fit that there
should be a royal table. Some make the twelve
Joaves to represent the twelve tribes, set before
God as his people, and the corn of his floor, aS they
are called, Isa. 21. 10. As the ark signified God s
being present with them, so the twelve loaves sig
nified their being presented to God. This bread
Was designed to be, (1.) A thankful acknowledg
ment of God's goodness to them, in giving them
their daily bread, manna in the wilderness, where
fie prepared a table for them, and, in Canaan, the
corn of the land. Hereby they owned their de
pendence upon Providenpe, not only for the' corn in
the field, which they gave thanks for in offering the
sheaf of first-fruits, but for the bread in their hou
ses, that, when it was brought home, God did not
blow upon it, Hag. 1. 9. Christ has taught us to
pray every day for the bread of the dav. (2. ) A
token of their communion with God; this bread on
God's table being made of the same corn with the

bread on their own tables, God and Israel did, as ft
were, eat together, as a pledge of friendship and
fellowship; he supped with them, and they with
him. (3.) A type of the spiritual provision which
is made in the church, by the gospel of Christ, for
all that are made priests to our God. In our fa
ther's house there is bread enough, and to spare, a
loaf for every tribe. All that attend in God's
house shall be abundantly satisfied with the good
ness, of it, Ps. 36. 8. Divine consolations are the
continual feast of holy souls, notwithstanding there
are those to whom the table of the Lord, and the
meat thereof, (because it is plain bread;) are con
temptible, , Mai. 1. 12. Christ has a table in his
kingdom, at which all his saints shall for ever eat
and drink with him, Luke 22. 30.
31. And thou shalt make a candlestick
of pure gold ; of beaten work shall the can
dlestick be made :', his shaft, and his branch
es, his bowls, his knops, and his flowers,
shall be of the same. 32. And six branches
shall come out ofthe sides of it; three
branches of the candlestick out of the one
side, and three branches of the candle
stick out of the other side: 33. Three
bowls made like unto almonds, with a
knop and a flower in one branch ; and
three bowls made like almonds in the other
branch, with a knop and a flower ; so in the
six branches that come out of the candle
stick. 34. And in the candlestick shall be
four bowls made like unto almonds, with
their knops and their flowers. 35. And
there shall be a knop under two branches of
the same, and a knop under two branches
of the same, and a knop under two branch
es of the same, according to the six branch
es that proceed out of the candlestick. 36.
Their knops and their branches shall be of
the same ; all of it shall be one beaten work
of 'pure gold. 37. And thou shalt make
the seven lamps thereof; and they shall
light the lamps thereof, that they may give
light over against it. 38. And the tongs
thereof, and tbe snuff-dishes thereof shall be
of pure gold. 39. Of a talent of pure gold
shall he make it, with all these vessels. 40.
And look that thou make them after their pat
tern, which was showed thee in the mount,
The next thing ordered to be made for the fur
nishing of God's palace, was, a rich stately candle
stick, all of pure gold, not hollow, but solid. The
particular directions here givenconcerning it show,
1. That it was very magnificent, and a great orna
ment to the place; it had many branches drawn
from the main shaft, which had not only their bowls,
(to put the oil and the kindled wick in,) for neces
sity, but knops and flowers, for ornament. 2. That
it was very convenient, and admirably well contriv
ed both to scatter the light and to keep the taberna
cle clean from smoke and snuffs. 3. That it was
very significant. The tabernacle had no windows
by which to let in the light of the day, all its light
was candle-light; which intimates the comparative
darkness of that dispensation, while the Sun of
righteousness was net as yet risen, nor had the day-

EXODUS, XXVI.

325

star from on high yet visited his church; yet God
left not himself without witness, nor them without
instruction; the commandment was a lamp, and the
law a light, and the prophets were branches from
that lamp, which gave light in their.several ages to
the Old-Testament church. The church is still
dark, as the tabernacle was, in' comparison with
what it will be in heaven; but the' Word of God is
the candlestick, a light shining in a dark place; (2
Pet. 1. 19.) and a dark place indeed the world,
would be without it. The Spirit of God, in his va
rious gifts and graces, is compared to the seven
lamps which burn before the throne, Rev. 4. 5.
The churches are golden candlesticks, the lights of
the world, holding forth the word of life, as the
candlestick does thelight, Philip. 2. 15, 16. Min
isters are to light the lamps and snuff them, (v. 37.)
by opening the scriptures. The treasure of this
light is now put into earthen vessels, 2 Cor. 4. 6, 7.
The branches of the candlestick spread every way,
to denote the diffusing of the light of the gospel
into all parts by the Christian ministry, Matth. 5.
14, 15. There is a diversity of gifts, but the same
Spirit gives to each to profit withal.
Lastly, There is, in the midst of these instruc
tions, an express caution given to Moses to take
heed of varying from his model; (v. 40.) Make
them after the pattern showed thee. Nothing was
left to his own invention, or the fancy of the
workmen, or the people's humour; but the will of
God must be religiously observed in every particu
lar. Thus, (1.) All God's providences are exactly
according to his counsels,. and the copy never va
ries from the original. Infinite Wisdom never
changes its measures; whatever is purposed shall
undoubtedly be performed. (2. ) All his ordinances
must be administered according to his institutions.
Christ's instruction to his disciples, (Matth. 28. 20.)
is like this here, Observe all things Whatsoever I
have commanded you.
CHAP. XXVI.
Moses here receives instructions, I. Concerning the inner
curtains of the tent or tabernacle, and the coupling of
those curtains, v. 1..6. II. Concerning the outer cur
tains, which were of goats' hair, to strengthen the for
mer, v. 7.13. III. Concerning the case or cover which
was to secure it from the weather, v. 14. IV. Concern
ing the boards which were to be reared up to support
the curtains, with their bars and sockets, v. 15 ,. 30.
V. The partition between the holy place and the most
holy, v. 31 . . 35. VI. The vail for the door, v. 36, 37. These
particulars, thus largely recorded, seem of little use to
us now; yet having been of great use to Moses and Is
rael, and God having thought fit to preserve down to us
the remembrance of them, we ought not to overlook
them. Even the antiquity renders this account venera
ble.
1 . "mj-OREOVER, thou shalt make the
l_v_l_ tabernacle with ten curtains of fine
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 cu
bits, and the breadth of one curtain four
cubits : and every one of the curtains shall
have one measure. 3. The five cmtains
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 se
cond. 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 taches of gold, and couple
the curtains together with the taches; and
it shall be one tabernacle.
The house must be a tabernacle or tent, such as
soldiers now" use in the camp, which was both a
mean dwelling and a moveable one; and yet the ark
of God had no better till Solomon built the temple,
480 years after this, 1 Kings, 6. 1. God manifested
his presence among them thus in a tabernacle, 1.
In compliance with their present condition in the
wilderness, that they might have him with. them
wherever they went. Note, God suits the tokens
of his favour, and the gifts of his grace, to his
people's wants and necessities, according as they
are; accommodating his mercy to their state, pros
perous or adverse, settled or unsettled. When thou
passest through the waters, I will be with thee,
Isa. 43. 2. 2. That it might represent the state
of God's church in this world, it is a tabernacle
state, Ps. 15. 1. We have here no continuing city;
being strangers in this world, and travellers to
wards a better, we shall never be fixed till we come
to heaven. Church-privileges are moveable goods
from one place to another; the gospel is not tied to
any place; the candlestick is in a tent, and may easi
ly be taken away, Rev. 2. 5. If we make much of
the tabernacle, and improve the privilege of it, wher
ever we go it will accompany us; but, if we neglect
and disgrace it, wherever we stay it will forsake us;
What hath my beloved to do in my house ? Jer.
11. 15.
Now,(l. ) The curtains of the tabernacle were to
be very rich, the best of the kind,,/fne twinedlinen;
and colours very pleasing, blue, and purple, and
scarlet. (2.) They were to be embroidered with
cherubims, (v. 1.) to intimate that the angels of
God pitch their tents round about the church, Ps.
34. 7. As there were cherubims over the mercy-
seat, so there were round the tabernacle; for we
find the angels compassing, not only the throne, but
the elders; see Rev. 5. 11. (3.) There were to be
two hangings, five breadths in each sewed together,
and the two hangings coupled together with, gold
en clasps, or tacks, so that it might be all one ta
bernacle, v. 6. Thus the churches of Christ and
the saints, though they are many, yet theyare one,
being fitly joined together in holy love, and, by the
unity of the Spirit, so growing into one holy temple
in the Lord, Eph. 2. 21, 22. — 4. 16. This taberna
cle was very strait and narrow; but, at the preach
ing of the gospel, the church is bid to enlarge the
place of her tent, and to stretch forth her curtains,
Isa. 54. 2.
7. And thou shalt make curtains of goats'
hair, to be a covering upon the tabernacle :
eleven curtains shalt thou make. 8. The
length of one curtain shall be thirty cubils,
and the breadth of one curtain four cubits :
and the eleven curtains shall be all of one
measure. 9. And thou shalt couple five
curtains by themselves, and six curtains by
themselves, and shalt double the sixth cur
tain in the forefront of the tabernacle; 10.
And thou shalt make fifty loops on the edge

324

EXODUS, XXVI.

of the one curtain that is outmost in the
coupling, and fifty loops in the edge of the
curtain which coupleth the second. 11. 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 remained) of the curtains
of the tent, the half-curtain, that remaineth,
shall hang over the back side of the taber
nacle. 13. And a cubit on the one side,
and a cubit on the other side, of that 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. 1 4. And thou shalt make a covering
for the tent of rams' skins dyed red, and a
covering above of badgers' skins.
Moses is here ordered to make a double covering
for the tabernacle, that it might not rain in, and
that the beauty of those fine curtains might not be
damaged.. 1. There was to be a covering of hair camlet cur
tains, which were somewhat larger every way than
the inner curtains, because they were to inclose them,
and probably were stretched out at some little dis
tance from them, v. 7, &c. These were coupled to
gether with brass clasps. The stuff being less valua
ble, the tacks were so; but the brass tacks would
answer the intention as effectually as the golden
ones. The bonds of unity may be as strong be
tween curtains of goat's hair as between those of
purple and scarlet.
2. Over this there was to be another covering,
andthat a double one; (v. 14. ) one of rams' skins dyed
red, probably dressed with the wool on; another of
badgers' Skins, so we translate it; but it should ra
ther seem to have been some strong sort of leather,
(but very fine,) for we read of the best sort of shoes
being made of it, Ezek. 16. 10. Now observe here, ( 1. )
That the outside of the tabernacle was coarse and
rough, the beauty of it was in the inner curtains.
Those in whom God dwells, must labour to be bet
ter than they seem to be. Hypocrites put the best
side outward, like whited sepulchres; but the king's
daughter is all glorious within; (Ps. 45. 13.) in the
eye of the world, black as the tents of Kedar, but in
the eye of God, comely as the curtains of Solomon,
Cant. 1. 5. Let our adorning be that of the hidden
man of the heart, which God values, lPet. 3. 4. (2.)
That where God places his glory, he will create a
defence upon it; even upon the habitations of the
righteous there shall be a covert, Isa. 6. 5, 6. The
protection of Providence shall always be upon the
beauty of holiness. God's tent will be a pavilion.
Ps. 27. 5.
15. And thou shalt make boards for the
tabernacle of shittim-wood standing up. 16.
Ten cubits shall be the length of a board,
and a cubit and a half shall be the breadth
of one board. 17. Two tenons shall there
be in one board, set in order one against
another : thus shalt thou make for all the
boards of the tabernacle. 18. And thou
shalt make the boards for the tabernacle,
twenty boards on the south side south
ward. 19. And thou shalt make forty
sockets of silver under the twenty boards ;
two sockets under one board for his two

tenons, and two sockets under another
board for his two tenons. 20. Apd for the
second side of the tabernacle, 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 tabernacle 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 cou
pled together 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 of
silver, sixteen sockets ; two sockets under
one board, and two sockets under another
board. 26. And thou shalt make bars of
shittim-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 ta
bernacle, and five bars for the boards of the
side of the tabernacle, for the two sides
westward. 28. And the middle bar in the
midst of the boards shall reach from end to
end. 29. And thou shalt overlay the boards,
with gold, and make their rings of gold for
places for the bars : and thou shalt overlay
the bars with gold. 30. And thou shalt rear
up the tabernacle according to the fashion,
thereof which was showed thee in the mount.
Very particular directions are here given about
the boards of the tabernacle, which were to bear up
the curtains, as the stakes of a tent, which had need
to be strong, Isa. 54. 2. These boards had tenons,
which fell into the mortises, that were made for them
in silver bases. God took care to have every thing
strong, as well as fine, in his tabernacle. Curtains
without boards would have been shaken by every
wind; but it is a good thing to have the heart esta- -
blished with grace, which is as the boards to sup
port the curtains of profession, which otherwise wdl
not hold out long. The boards were coupled to
gether with gold rings at top and bottom, (v. 24. )
and kept.firm with bars that ran through golden
staples in every board; (y. 26.) and the boards and
bars were all richly gilded, v. 29. Thus every
thing in the tabernacle was very splendid, agreea
ble to that infant state of the church, when such
things were proper enough to please children, to
possess the minds of the worshippers with a rever
ence of the divine glory, and to affect them with the
greatness of that Prince who said, Here will I dwell;.
in allusion to this, the new Jerusalem is said to be of
pure gold, Rev. 21. 18. But the builders of the
gospel-church said, Silver and gold have we none;
and yet the glory of their building far exceeded
that of the tabernacle, 2 Cor. 3. 10, 11. How much
better is wisdom than gold! ' No orders are given
here about the floor of the tabernacle; probably,
that also was boarded; for we cannot think that
within all these fine curtains they trod upon the.
cold or wet ground; if it were so left, it may remind
us of ch. 20. 24, An altar of earth shalt thou make
unto me.
31. And thou shalt make a vail of blue^

EXODUS, XXVIL

325

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-toood overlaid
with gold : their hooks shall be of gold, up
on the four sockets of silver. 33. And thou
shalt hang up the vail under the taches, that
thou mayest bring in thither within the vail
the ark of the testimony : and the vail shall
divide unto you between the holy place and
the most holy. 34. And thou shalt put the
mercy-seat upon the ark of the testimony in
the most holy place. 35. And thou shalt
set the table without the vail, and the can
dlestick over against the table on the s.ide
of the tabernacle toward the south: and
thou shalt put the table on the north side.
36. And thou shalt make a hanging for the
door of the tent,, of blue, and purple, and
scarlet,, and fine twined linen, wrought with
needle-work. 37. And thou shalt make
for the hanging five pillars of shittim-wood,
and overlay them with gold, and their hooks
shall be of gold: and thou shalt cast five
sockets of brass for them.
Two vails are here ordered to be made. 1. One
for a partition between the holy place and the most
holy: which not only forbade any to enter, but for
bade them so much as to look into, the holiest of all,
v. 31, 33. Under that dispensation, divine grace
was vailed, hut now we behold it with open face, 2
Cor. 3. 18. The apostle tells Us, (Heb. 9. 8.) what
was the meaning of this vail; it intimated that the
ceremonial law could not make the comers there
unto perfect, nor would the observance of it bring
men to heaven; the way into the holiest of all was
not made manifest, while the first tabernacle was
standing; life and immortality lay concealed, till
they were brought to light by the gospel; which
was therefore signified by the rending of this vail at.
the death of Christ, Matth. 27. 51. We have now
boldness to enter into the holiest, in all acts of devo
tion, by the blood of Jesus; yet such as obliges us
to a holy reverence, and a humble sense of our dis
tance. 2. Another vail was for the outer door of
the tabernacle, v. 36, 37. Through this first vail the
priests went in every day to minister in the holy
place, but not the people, Heb. 9. 6. This vail
was all the defence the tabernacle had against
thieves and robbers, which might easily be broken
through, for it could be neither locked nor barred,
and the abundance of wealth in the tabernacle, one
would think, might be a temptation; but by leaving
it thus exposed, (1.) The priests and Levites would
be so much the more obliged. to keep a strict watch
upon it, and, (2.) God would show his care of his
church on earth, though it is weak and defenceless,
and continually exposed. A curtain shall be (if
God please to make it so) as strong a defence to his
house, as gates of brass and bars of iron.
CHAP, XXVII.
In this chapter, directions are given, I. Concerning the
brazen altar for burnt-offerings, v. 1 ... 8. ft. Concern
ing the court of the tabernacle, with the hangings of it,
v. 9 . . 19. III. Concerning oil for the lamp, v. 20, 21.
1. A ND thou shalt make an altar o/"shit-
X V tim-wood, five cubits long, and five

cubits broad : the altar shall be foursquare ,
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 his fire
pans : all the vessels thereof thou sha.lt make
of brass. 4.. And thou shalt make for it a
grate of net-work of brass ; and upon the
net shalt thou make f°"r brazen rings in the
four corners thereof. 5. And thou shalt
put it under the compass of the altar be
neath, that the net may, be even to the midst
ofthe altar. 6. And thou shalt make staves
for the altar; staves of shittim-wood, and
overlay them with brass. 7. And the staves
shall be put into the rings, and the staves
shall be upon the two sides of the altar, to
bear it. 8. Hollow with boards, shalt thou
make it: as it was showed thee in the
mount, so shall they make it
As God intended in the tabernacle to manifest his
presence among his people, so there they were to
pay their devotions to him, riot in the tabernacle it
self; (into that only the priests entered as God's do-
mestic.servants,) but in the court before the taber
nacle, where, as common subjects, they attended.
There an altar was ordered to be set up, to which
they must bring their sacrifices, and on which their
priests must offer them to God; and this altar was
to sanctify their gifts; hence they were to present
their services to God, as from the mercy-seat he
gave his oracles to them; and thus a communion
was settled between God and Israel. "" Moses is here
directed about, 1. The dimensions of it; it was
four-square, v. 1. 2. The horns oi it, (v. 2.) which
were for ornament and for use; the sacrifices were
bound with cords to the horns of the altar, and to
them malefactors fled for refuge. 3. The materi
als; it was of wood overlaid with brass, v. 1, 2. 4.
The appurtenances of it, (v. 3.) which were all of.
brass. 5. The grate, which was' let into the hol
low of the altar, about the middle of it, in which the
fire was kept, and the sacrifice burnt; it was made
of net-work like a sieve, and hung hollow; that the
fire might burn the better, and that the ashes might
fall through into the hollow of the altar, v. 4, 5.
6. The staves with which it must be carried, v. 6,
7. And, lastly, He is referred to the pattern show
ed him, v. 8.
Now this brazen alter was a type of Christ dying
to make atonement for our sitls: the wood had been
consumed by the fire from heaven, if it had not been
secured by the brass; nor could the human nature
of Christ have borne the wrath of God, if it had
not been supported by a divine power. Christ
sanctified himself for his church, as their altar,
(John 17. 19. ) and by his mediation sanctifies the
daily services of his people, who also have a right
to eat of this attar, (Heb. 13. 10.) for they serve at
it as spiritual priests. To the horns of this altar
poor sinners fly for refuge when justice pursues
them, and there they are safe in the virtue of the
sacrifice there offered.
9. And thou shalt make the court of the
tabernacle: for the south side southward
there shall be hangings for the court o/fine

326

EXODUS, XXVIII.

twined linen, of a hundred cubits long, for
one side. 10. And the twenty pillars there
of, and their twenty sockets, shall be of
brass : the hooks of the pillars and their fil
lets shall be of silver. 11. And likewise for
the north side in length there shall be hang
ings of a hundred cubits long, and his twen
ty pillars, and their twenty sockets 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 be hangings of fifty
cubits : their pillars ten, and their sockets
ten. 1 3. And the breadth of the court on
the east side eastward shall be fifty cubits.
14. The hangings of one side of the gate
shall be fifteen cubits : their pillars three,
and their sockets three. 15. And on the
other side shall be hangings, fifteen cubits :
their pillars three, and their sockets three.
16. And for the gate ofthe court shall be a
hanging of twenty cubits, of blue, and pur
ple, and scarlet, and fine twined linen,
wrought with needle-work : and their pil
lars shall be four, and their sockets four.
17. All the pillars round about the court
shall be filleted with silver: their hooks shall
be of silver, and their sockets of brass. 18.
The length of the court shall be a hundred
cubits, and the breadth fifty everywhere,
and the height five cubits of fine twined
linen, and their sockets of brass. 1 9. All
the vessels of the tabernacle in all the ser
vice thereof, and all the pins thereof, and all
the pins of the court, shall be of brass.
Before the tabernacle there was to be a court or
yard, enclosed with hangings, of the finest linen
that was used for tents. This court, according to
the common computation of cubits, was fifty yards
long, and twenty -five broad. Pillars were set up
at convenient distances, in sockets of brass, the pil
lars filleted with silver, and silver tenter-hooks in
them, on which the linen hangings were fastened;
the hanging which served for the gate was finer
than the rest, v. 16. • This court was a type of the
church, enclosed and distinguished from the rest of
the. world. The enclosure supported by pillars,
denoting the stability of the church, hung with the
clean linen, which is said to be the righteousness of
saints, Rev. 19. 8. These were the courts David
longed for, and coveted to reside in, (Ps. 84. 2, 10. )
and into which the people of God entered with
praise and thanksgiving; (Ps. 100. 4. ) yet this court
¦would contain but a few worshippers; thanks be to
God, now, under the gospel, the enclosure is taken
down; God's will is, that men pray every where:
and there is room for all that in every place call on
the name of Jesus Christ.
20. And thou shalt command the chil
dren of Israel, that they bring thee pure oil-
olive beaten for the light, to cause the lamp
to burn always. 21. In the tabernacle of
the congregation without the vail, which is
before the testimony, Aaron and his sons
shall order it from evening to morning before

the Lord. It shall be a statute for evei
unto their generations on the behalf of the
children of Israel.
We read ofthe candlestick in the twenty-fifth chap
ter; here is an order given for the keeping ofthe lamps
constantly burning in it, else it was useless; in every
candlestick there should be a burning and shining
light; candlesticks without candles are as wells with
out water, or as clouds without rain. Now, 1. The
people were to provide- the oil; from them the Lord's
ministers musthave their maintenance. Or, rather,
the pure oil signified the gifts and graces of the
Spirit, which are communicated to all believers
from Christ the good Olive, of whose fulness we re
ceive, (Zech. 4. 11, 12.) and without which our
light cannot shine before men. 2. The priests were
to light the lamps, and to tend them; it was part of
their daily service to cause the lamp to burn always,
night and day; thus it is the work of ministers, by
the preaching and expounding of the scriptures,
(which are as a lamp,) to enlighten the church,
God's tabernacle upon earth, and to direct the spi
ritual priests in his service. This is to be a statute
for ever, that the lamps of the word be lighted
as duly as the incense of prayer and praise is of
fered.
CHAP. XXVIII.
Orders being given for the fitting up ofthe place of worship,
in this and the following chapter, care is taken about the
priests that were to minister in this holy place, as the
menial servants of the God of Israel. He hired ser
vants, as a token of his purpose to reside among them.
In this chapter, I. He pitches upon the persons who
should be his servants, v. 1. II. He appoints their live
ry ; their work was holy, and so must their garments be;
and answerable to the gfory of the house which was now
to be erected, v. 2 . . 5. 1. He appoints the garments of
his head servant, the high priest, which were very rich.
(1.) An ephod and girdle, v, 6 . . 14. (2. ) A breast-plate
of judgment, (v. 15 . . 29.) in which must be put the
Unm and Thummim, v. 30. (3.) The robe ofthe ephod,
v. 31 . . 35. (4.) The mitre, v. 36 . . 39. 2. The gar
ments of the inferior priests, v. 40 . . 43. And these also
were shadows of good things to come,
1. A ND take thou unto thee Aaron thy
i\. brother, and his sons with him, from
among the children of Israel, that he may
minister unto me in the priest's office, even
Aaron, Nadab, and Abihu, Eleazar, and
Ithamar, Aaron's sons. 2. And thou shalt
make holy garments for Aaron thy brother,
for glory and for beauty. 3. And thou shalt
speak unto all that are wise-hearted, whom
1 have filled with the spirit of wisdom, that
they may make Aaron's garments to conse
crate him, that he may minister unto me in
the priest's office. 4. And these are the
garments which they shall make ; a bi east-
plate, and an ephod, and a robe, and a broi-
dered coat, a mitre, and a girdle : and they
shall make holy garments for Aaron thv bro
ther, and his sons, that he may minister unto
me in the priest's office. 5. And they shall
take gold, and blue, and purple, and scarlet,
and fine linen.
We have here,
I. The priests nominated, Aaron and his sons, v.
1. Hitherto, every master of a family was priest to
his own family, and offered, as he saw cause, upon
alUrs of earth; but now that the families of Israel

EXODUS, XXVIII.

327

began to be incorporated into a nation, and a taber
nacle ofthe congregation was to be erected, as a vi
sible centre of their unity, it was requisite there
should be a public priesthood instituted. Moses,
who had hitherto officiated, and is therefore reckon
ed among the priests of the Lord, (Ps. 99. 6.) had
enough to do as their prophet to consult the oracle
for them, and as their prince to judge among them;
nor was he desirous to engross all th 2 honours to
himself, or to entail that of the priesthood, which
alone was hereditary, upon his own family, but was
very well pleased to see his brother Aaron invested
in this office, and his sons after him, while (how
great soever he was) his sons after him would be
but common Levites. It is an instance ofthe humi
lity of that great man, and an evidence of his sincere
regard for the glory of God, tiiat he had so little re
gard to the preferment of his own family. Aaron,
who had humbly served as a prophet to hisyounger
brother Moses, and did not decline the office, (ch.
7. 1. ) is now advanced to be a priest, a high priest,
to God; for he will exalt those that abase them
selves. Nor could any man have taken this honour
to himself, but he that was called of God to it, Heb.
5. 4. God had said of Israel in general, that they
should be to him a kingdom of priests, ch. 19. 6.
But, because it was requisite that those who minis
tered at the altar should give themselves wholly to
the service, and because that which is every body's
work will soon come to be nobody's work, God
here chose from among them one to be a family of
priests, the father and his four sons; and from Aa
ron's loins descended all the priests of the Jewish
church, whom we read so often of, both in the Old
Testament and in the New. A blessed thing it is,
when real holiness goes, as this ceremonial holiness
did, by succession in a famiiy.
II. The priest's garments, appointed for glory
and beauty, v. 2. Some of the richest materials
were to be provided, (v. 5.) and the best artists em
ployed in the making of them, whose skill God, by
a special gift for this purpose, would improve to a
very high degree, v. 3. Note, Eminence, even in
common arts, is a gift of God, it comes from him,
and, as there is occasion, it ought to be used for
him. He that teaches the husbandman discretion,
teaches the tradesman also; both therefore ought to
honour God with their gain. Human learning ought
particularly to be consecrated to the service of the
priesthood, and employed for the adoring of those
that minister about holy things.
The garments appointed were, 1. Four, which
both the high priest and the inferior priests wore,
namely, the linen breeches, the linen coat, the
linen girdle which fastened it to them, and the
bonnet or turban ; that which the high priest
wore is called a mitre. 2. Four more, which were
peculiar to the high priest, namely, the ephod,
with the curious girdle of it, the breast-plate of
judgment, the long robe with the bells, and pome
granates at the bottom of it, and the golden plate on
his forehead. These glorious garments were ap
pointed, (1.) That the priests themselves might be
reminded of the dignity of their office, and might
behave themselves with due decorum. (2.) That
the people might thereby be possessed with a holy
reverence of that God whose ministers appeared in
such grandeur. (3.) That the priests might be
types of Christ, who should offer himself without
spot to God, and of all Christians who have the
beauty of holiness put upon them, in which they
are consecrated to God. Our adorning, now under
the gospel, both that of ministers and Christians, is
not to be of gold, and pearl, and Costly array, but
the garments of salvation, and the robe of righte
ousness, Isa. 61. 10. Ps. 132. 9, 16. As the filthy
garments, wherewith Joshua the high priest was

clothed, signified the iniquity which cleaved to his
priesthood, from which care was taken that it
should be purged, (Zech. 3. 3, 4.) so those holy
garments signified the perfect purity that there is in
the priesthood of Christ; he is holy, harmless, and
undefiled.
r>- 6. And they shall make the ephod of
gold, of blue, and of purple, of scarlet, and
fine twined linen, with cunning work. 7. It
shall have the two shoulder-pieces thereof
joined at the two edges thereof; and so it
shall be joined together. 8. And the curi
ous girdle of the ephod, which is upon it,
shall be ofthe same, according to the work
thereof; even of gold, of blue, and purple,
and scarlet, and fine twined linen. 9. And
thou shalt take two onyx-stones, and grave
on them the names ofthe 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. 11. 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 chil
dren of Israel : thou shalt make them to be
set in ouches of gold. 1 2. And thou shalt
put the two stones upon the shoulders ofthe
ephod, for stones of memorial unto the chil
dren of Israel. And Aaron shall bear their
names before the Lord upon his two shoul
ders for a memorial. 13. And thou shalt
make ouches of gold ; 14. And two chains
of pure gold at the ends ; of wreathen-work
shalt thou make them, and fasten the wrea-
then chains to the ouches.
Directions are here given concerning the ephod,
which was the outmost garment of the high priest:
linen ephods were worn by the inferior priests, 1
Sam. 22. 18. Samuel wore one when he was a
child, (1 Sam. 2. 18.) and David when he danced
before the ark; (2 Sam. 6. 14.) but this, which the
high priest only wore, was Called a golden ephod,
because there was a great deal of gold woven into
it: it was a short coat without sleeves, buttoned
close to him with a curious girdle of the same stuff;
(v. 6, 8.) the shoulder pieces were buttoned to
gether with two precious stones set in gold, one on
each shoulder, on which were graven the names of
the children of Israel, v. 9. . 12. In allusion to this,
1. Christ, our High Priest, appeared to John, girt
about the paps with a golden girdle; such as was
the curious girdle ofthe ephod, Rev. 1. 13. Righte
ousness is the girdle of his loins, (Isa. 11. 5.) and
should be of ours, Eph. 6. 14. He is girt with
strength for the work of our salvation, and is ready
for it. 2. The government is said to be upon his
shoulders, (Isa. 9. 6. ) as Aaron had the names of all
Israel upon his shoulders in precious stones. He
presents to himself and to his Father a glorious
church, Eph. 5. 27. He has power to support them,
interest to recommend them, and it is in him that
they are remembered with honour and favour: he
bears them before the Lord for a memorial, (v. 12.)
in token of his appearing before God as the Repre
sentative of all Israel, and an Advocate for them.
15. And thou shalt make the breast
plate of judgment with cunning work ; after

323

EXODUS, XXVIII.

the work of the ephod thou shalt make it ;
o/gold, of blue, and of purple, and of scar
let, and of fine twined linen, shalt thou
make it 16. Foursquare it shall ' be, being
doubled ; a span shall be the length thereof,
and a span shall be the breadth thereof^ 1 7.
And thou shalt set in it settings of stones,
even four rows of stones : the first row shall
be a sardius, a topaz, and a carbuncle : this
shall be the first row. 18. And the Second
row shall be an emerald, a sapphire, and a
diamond. 19. And the third row a ligure,
an agate, and an amethyst. 20. And the
fourth row a beryl, and an onyx, and a jas
per : they shall be set in gold in their inclos-
ings. 21. And the stones shall be with the
names of the children of Israel, twelve, ac
cording to their names, like the engravings
of a signet ; every one with his name shall
they be according to the twelve tribes. 22.
And thou shalt make upon the breastplate
chains at the ends of wreathen-work of
pure gold. 23. And thou shalt make upon
the breastplate two rings of gold, and shalt
put the two rings on the two ends of the
breastplate. 24. And thou shalt put the
two wreathen chains of gold in the two rings
which are on the ends of the breastplate.
25. And the other two ends of the two
wreathen chains thou shalt fasten in the two
ouches, and put them on the shoulder-pieces
ofthe ephod before it. 26. And thou shalt
make two rings of gold, and thou shalt put
them upon the two ends of the breastplate,
in the border thereof, which is in the side of
the ephod inward. 27. And two other rings
of gold thou shalt make, and shalt put them
on the two sides of the ephod underneath,
toward the forepart thereof, over against the
other coupling thereof, above the curious
girdle of the ephod. 28. And they shall
bind the breastplate by the rings thereof
unto the rings of the ephod with a lace of
blue, that it may be above the curious girdle
of the ephod, and that the breastplate be not
loosed from the tphod. 29. And Aaron
shall bear the names of the children of Is
rael in the breastplate of judgment upon his
heart, when he goeth in unto the holy place,
for a memorial before the Lord continu
ally. 30. And thou shalt put in the breast
plate, of judgment the Urim and Ihe Thum-
mim ; and they shall be upon Aaron's heart,
when he goeth in before the Lord: and
Aaron shall bear the judgment of the chil
dren of Israel ' upon his heart before- the
Lord continually.
The most considerable of the ornaments of the
high priest was this breast-plate, a rich piece of
cloth, curiously wrought with gold and purple, &c.

two spans long, and a span broad, so that, being
doubled, it was a span square, v. 16. This was fas
tened to the ephod with wreathen chains of gold,
(v. 13, 14, 22, &c.)both at top and bottom, so that
the breast-plate might not be loosed from the ephod,
v. 28. The ephod was the garment of service, the
;breast-plate ofjudgment was an emblem of honour;
these two must by no means be separated. If any
man will minister unto the .Lord, and do his will, he
shall know his doctrine. In this breast-plate,
I. The tribes of Israel were recommended tc
God's favour in twelve precious stones, v. 17 . . 21,
29. Some question -whether Levi had a precious
stone with his name on or no. If not, Ephraim and
Manasseh were reckoned distinct, as Jacob had said
they should be, and the high priest himself, being
head of the tribe of Levi, sufficiently represented
that tribe. If there'was a stone for Levi, as is in
timated by that, thatthey were engraven according
to their birth, (v. 10.) Ephraim and Manasseh were
one in Joseph. Aaron was to bear their names for
a memorial before the Lord continually, being or
dained for men, to represent them in things pertain
ing to God, herein typifying our great High Priest,
who always appears in the presence of God for us.
1. Though the people were forbidden to come near,
and obliged to keep their distance, yet, by the high
priest, who had their names on his breast-plate,
they entered into the holiest; so believers, even
while thuy are here oh this earth, not only enter
into the holiest, but by faith are made to sit with
Christ in heavenly places, Eph. 2. 6. 2. The name
of each tribe was engraven in a precious stone, to
signify how precious, in God's sight, believers are,
and how honourable, Isa. 43. 4. They shall be his
in the day he makes up his jewels, Mai. 3. 17. How
small and poor soever the tribe was, it was a pre
cious stone in the breast-plate of the high-priest;
thus are all the saints dear to Christ; and his delight
is in them as the excellent ones of the earth, how
ever men esteem them as earthen pitchers, Lam. 4.
2. 3. The high priest had the names of the tribes
both on his shoulders and on his breast, intimating
both the power and the love with which our Lord
Jesus intercedes for those that are his. He not only
bears them up in his arms with an almighty strength,
but he bears them upon his heart, as the expression
here is; (v. 29.) carries them in his bosom, (Isa. 40.
11.) -with the most tender affection. How near
should Christ's name be to our hearts, since he is
pleased to lay our names so near his; and what a
comfort is it to us, in all our addresses to God, that
the great. High Priest of our profession has the
names. of all his Israel upon his breast before the
Lord, for a memorial, presenting them to God, as
the people of his choice, who were to be made
accepted in the beloved! Let not any good Chris
tians fear that God has forgotten them, nor ques
tion his being mindful of them upon all occasions,
when they are not Only graven upon the palms of
his hands, (Isa. 49. 16.) but graven upon the heart
of the great Intercessor. See Cant 8. 6.
II. The Urim and Thummim, by which the will
of God was made known in doubtful cases, were put
in this breast-plate, which is therefore called the
breast-plate ofjudgment, v. 30. Urim and Thum
mim signify light and integrity; many conjectures
there are among the learned what they were; we
have no reason to think they wereany thing that
Moses was to make, more than what was before or
dered; so that either God made them himself, and
gave them to Moses, for him to put into the breast
plate, when other things were prepared, (Lev. 8
8. ) or, no more is meant than a declaration of the
further use of what was already ordered to be made.
I think the words may be read thus-. And thou
shalt give, or add, or deliver, to the breast-plate of

EXODUS, XXVIII.

32J

wdgment, the illuminations and perfections, and
they shall be upon the heart of Aaron; that is, " He
shall be endued with the power of knowing and
making known the mind of God in all difficult
doubtful cases, relating either to the civil or ecclesi
astical state of the nation. " Their government was
* theocracy; God was their King, the highpriest
was, under God, their ruler, the Urim and Thum-
mim were his .cabinet council; probably Moses
wrote upon the breast-plate, or wove into it, these
words, Urim an/d Thummim, to signify that the
high priest, having on him this breast-plate, and ask
ing counselof God in any emergency relating to the
public, should be directed to take those measures,
and give that advice, which God would own. If he
was standing before the ark, (but without the vail,)
probably he received instructions from off the mer
cy-seat, as Moses did; (ch. 25. 22. ) thus, it should
seem, Phineas did; Judg. 20. 27, 28. If he was at a
distance from the ark, as Abiathar was when he in
quired of the Lord for David, (1 Sam. 23. 6, &c.)
then the answer was given either by a voice from
heaven, or rather by an impulse upon the mind of
the High Priest, which last is perhaps intimated in
that expression, He shall bear the judgment of the
children of Israel upon his heart. This oracle was
of great use to Israel; Joshua consulted it, (Numb.
27. 21.) and, it is likely, the judges after him. It
was lost in the captivity, and never regained after,
though, it should seem, it was expected, Ezra 2.
63. But it was a shadow of good things to come,
and the substance is Christ. He is our Oracle; by
him God in these last days makes known himself
and his mind to us, Heb. 1. 1. John 1. 18. Divine
revelation centres in him, and comes to us through
him ; he is the Light, the true Light, the faithful
Witness, the Truth itself, and from him we receive
the Spirit of truth, who leads into all truth. The
joining of the breast-plate to the ephod denotes that
his prophetical office was founded in his priesthood;
and. it was by the merit of his death that he purchas
ed this honour for himself, and this favour for us.
It was the Lamb that had been slain, that was wor
thy to take the book, and to open the seals, Rev. 5. 9.
31. And thou shalt make the robe of the
ephod all of blue. 32. And there shall be
a hole in the top of it, in the midst thereof:
it shall have a binding of woven work
round about the hole of it, as it were the
hole of a habergeon, that it be not rent.
33. And beneath, upon the hem of it, thou
shalt make pomegranates of blue, and of
purple, and o/ scarlet, round about the hem
thereof; and bells of gold between them
round about: 34. A golden bell and a
pomegranate, a golden bell and a pome
granate, upon the hem of the robe round
about. 35. And it shall be upon Aaron to
minister; and his sound shall be heard when
he goeth in unto the holy place before the
Lord, and when he cometh out, that he die
not. 36. And thou shalt make a plate of
pure gold, and grave upon it, like the engrav
ings of a signet, HOLINESS TO THE
LORD. 37. And thou shalt put it on a
blue lace, that it may be upon the mitre :
upon the fore-front of the mitre it shall be.
38. And it shall be upon Aaron's forehead,
that Aaron may bear the iniquity of the holy
V0L.1.-2T

things which the children of Israel shall hal
low in all their holy gifts ; and it shall be
always upon his forehead, that they may be
accepted before the Lord. 39. And thou
shalt embroider the coat of fine linen, and
thou shalt make the mitre o/fine linen, and
thou shalt make the girdle of needle-work.
Here is,
1. Direction given concerning the robe of the
ephod, v. 31'. . 35. This was next under the ephod,
and reached down to the knees, without sleeves,
and was put on over their head, having holes on the
sides to put the arms through, or, as Maimonides
describes it, was not sewed together on the sides at
all. The hole on the top, through which the head
was put, was carefully bound about, that it might
not tear in the putting on. In religious worship,
care must be taken to prevent every thing that may
distract the minds ofthe worshippers, or render
the service despicable. Round the skirts of the
robe were hung golden bells, and the representa
tions of pomegranates made of yarn of divers co
lours. The pomegranates added to the beauty of
the robe, and the sound of the bells gave notice to
the people in the outer court, when he went in to
the holy place to burn incense, that they might
then apply themselves to their devotions at the
same time, (Luke 1. 10. ) in token of their concur
rence with him in his offering, and their hopes of
the ascent of their prayers to God in the virtue of
the incense he offered. Aaron must come near, to
minister in the garments that were appointed him,
that he die not. It is at his peril if he attend other
wise than according to the institution. This inti
mates, that we must serve the Lord with fear and
holy trembling, as those that know we deserve to
die, and are in danger of making some fatal mis
take. Some make the bells of the holy robe to
typify the sound of the gospel of Christ in the
world, giving notice of his entrance within the vail
for us; Blessed are they that hear this joyful sounds
Ps. 89. 15. The joining of the pomegranates,!,
which are a fragrant fruit, denotes the sweet savour
of the gospel, as well as the joyful sound of it, for
it is a savour of life unto life. The church is called
an orchard of pomegranates.
2. Concerning the golden plate fixed upon
Aaron's forehead, on which must be engraven, Ho
liness to the Lord, (v. 36, 37. ) or the Holiness of
Jehovah. Aaron must hereby be reminded that
God is holy, and that his priests must be holy;
Holiness becomes his house and household. The
High Priest must be sequestered from all pollution,
and consecrated to God, and to his service and
honour, and so must all his ministrations be. All
that attend in God's house must have Holiness to
the Lord engraven upon their foreheads, that is,
they must be holy, devoted to the Lord, and design
ing his glory in all they do. This must appear in
their forehead, in an open profession of their rela
tion to God, as those that are not ashamed to own
it, and in a conversation in the world answerable to
it. It must likewise be engraven like the engravings
of a signet, so deep, so durable, not painted to be
washed off, but sincere and lasting; such must our
holiness to the Lord be. Aaron must have this
upon his forehead, that he may bear the iniquity of
the holy things, (v. 38.) and that they may be ac
cepted before the Lord. Herein he was a type of
Christ, the great Mediator between God and man,
through whom it is that we have to do with God.
(1.) Through him what is amiss in our service's, is
pardoned. The divine law is strict; in many things
we come short of our duty, so that we cannot but
be conscious to ourselves of much iniquity cleaving

330

EXODUS, XXIX.

even to our holy things; when we would do good,
evil. is present; even this would be our ruin if God
should enter into judgment with us. But Christ,
our High Priest, bears this iniquity, bears it for us,
so as to bear it from us, and through him it is for
given to us, and not laid to our charge. (2.)
Through him, what is good is accepted; our per
sons, our performances, are pleWng to God upon
the account of Christ's intercession, and not other
wise, 1 Pet 2. 5. His being Holiness to the Lord,
recommends all those to the divine favour that are
interested in his righteousness, and clothed with his
Spirit. And therefore he has said, it was for our
sakes that he sanctified himself, John 17. 19.
Having such a High Priest, we come boldly to the
throne of grace, Heb. 4. 14 • • 16.
3. The rest of the garments are but named, (v.
39.) because there was nothing extraordinary in
them. The embroidered coat of fine linen was the
innermost of the priestly garments; it reached to
the feet, and the sleeves to the wrists, and was
bound to the body with a girdle or sash of needle
work. The mitre, or diadem, was of linen, such
as kings anciently wore in the East, typifying the
kingly office of Christ. He is a Priest upon a
throne, (Zech. 6. 13.) a Priest with a crown.
These two God has joined, and we must not think
to separate them.
40. And for Aaron's sons thou shalt
make coats, and thou shalt make for them
girdles, and bonnets shalt thou make for
them, for glory and for beauty. 4 1 . And thou
shalt put them upon Aaron thy brother, and
his sons with him ; and shalt anoint them,
and consecrate them, and sanctify them, that
they may minister unto me in the priest's
office. 42. And thou shalt make them linen
breeches to cover their nakedness; from
the loins even unto the thighs they shall
reach. 43. And they shall be upon Aaron,
and upon his sons, when they come in unto
the tabernacle of the congregation, or when
they come near unto the altar to minister
in the holy place; that they bear not ini
quity, and die. It shall be a statute for
ever unto him, and his seed after him.
We have here,
1. Particular orders about the vestments of the
inferior priests. They were to have coats, and
girdles, and bonnets, of the same materials with
those of the high priest; but there was a difference
in shape between their bonnets and his mitre.
Theirs, as his, were to be for glory and beauty,
(v. 40.) that they might look great in their minis
tration: yet all this glory was nothing compared
with the glory of grace, this beauty nothing to the
beauty of holiness, of which these holy garments
were typical. ,t They are particularly ordered, in
their ministration, to wear linen breeches, v. 42.
This teaches us modesty and decency of garb and
gesture, at all times, especially in public worship,
in which a vail is becoming, 1 Cor. 11. 5, 6, 10. It
also intimates what need our souls have of a cover
ing, when we come before God, that the shame of
their nakedness may not appear.
2. A general rule concerning the garments both
of the high priest, and of the inferior priests, that
they were to be'put upon them, at first, when they
were consecrated, in token of their being invested
in the office; (v. 41.) and then, they were to wear
them in all their ministrations, but not at other

times, (v. 43.) and this, at their peril, lest they
bear iniquity, and die. Those who are guilty of
omissions in duty, as well as omissions of duty,
shall bear their iniquity. If the priests perform the
instituted service, and do not do it in the appointed
garments, it is (say the Jewish doctors) as if a
stranger did it, and the stranger that comes nigh
shall be put to death. Nor will God connive at the
presumptions and irreverences even of those whom
he causes to draw most near to him; if Aaron him
self put a slight upon the divine institution, he shall
bear iniquity, and die. To us these garments
typify, (1.) The righteousness of Christ; if we ap
pear not before God in that, we shall bear iniquity,
and die. What have we to do at the wedding-
feast, without a wedding garment? or at Gorrs
altar, without the array of his priests? Matth. 22,
12, 13. (2.) The armour of God prescribed,
Eph. 6. 13. If we venture without that armour,
our spiritual enemies will be the death of our souls,
and we shall bear the iniquity, our blood will be
upon our own heads. Blessed is he therefore that
watcheth, and keepeth his garments, Rev. 16. 15.
Lastly, This is said to be a statute for ever, that
is, it is to continue as long as the priesthood con
tinues. But it is to have its perpetuity in the sub
stance, of which these things were the shadows.
CHAP. XXIX.
Particular orders are given in this chapter, I. Concerning
the consecration of the priests, and the sanctification of
the altar, v. 1..37. II. Concerning the daily sacrifice,
v. 38..41. To which gracious promises are annexed,
that God would own and bless them in all their ser
vices, v. 42. .46.
1. A ND this is the thing that thou shalt
J\. 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
wafers unleavened anointed with oil; of
wheaten flour shalt thou make them. 3.
And thou shalt put them into one basket,
and bring them in the basket, with the bul
lock and the two rams. 4. And Aaron
and his sons thou shalt bring unto the door
of the tabernacle of the congregation, and
shalt wash them with water. , 5. And thou
shalt take the garments, and put upon Aaron
the coat, and the robe of the ephod, and
the ephod, and the breastplate, and gird him
with the curious girdle of the ephod: 6.
And thou shalt put the mitre upon his
head, and put the holy crown upon the
mitre. 7. Then shalt thou take the anoint
ing oil, and pour it upon his head, and
anoint him. 8. And thou shalt bring his
sons, and put coats upon them. 9. Arid
thou shalt gird them with girdles, Aaron
and his sons, and put the bonnets on them :
and the priest's office shall be theirs for a
perpetual statute: and thou shalt conse
crate Aaron and his sons. 10. And thou
shalt cause a bullock to be brought before
the tabernacle of the congregation: and
Aaron and his sons shall put their hands
upon the head of the bullock. 11. And

EXODUS, XXIX.

331

thou shalt kill the bullock before the Lord,
by the door of the tabernacle of the con
gregation. 12. 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 caul that is
above the liver, and the two kidneys, 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 with fire without the camp : it is
a sin-offering. 15. Thou shalt also take
one ram; and Aaron and his sons shall put
their hands upon the head of the ram. 16.
And thou shalt slay the ram, and thou shalt
take 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 them 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 a
sweet savour, an offering made by fire unto
the Lord. 19. 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 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 sprinkle the blood
upon the altar round about. 21. And thou
shalt take ofthe blood that is upon the altar,
and of the anointing oil, and sprinkle it upon
Aaron, and upon his garments, and upon
his sons, and upon the garments of his sons
with him : and he shall be hallowed, and
his garments, and his sons, and his sons'
garments with him. 22. Also thou 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 shoulder ; for it is a ram of consecra
tion : 23. And one loaf of bread, and one
cake of oiled bread, and one wafer out of
the basket of the unleavened bread that is
before the Lord : 24. And thou shalt put
all in the hands of Aaron, and in the hands
of his sons, and shalt wave them for a
wave-offering before the Lord. 25. And
thou shalt receive them of their hands, and
burn them upon the altar for a burnt-offer
ing, for a sweet savour before the Lord : it
is an offering made by fire unto the Lord.
26. And thou shalt 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 shalt
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 children of
Israel; for it is a heave-offering: and it
shall be a heave-offering from the children
of Israel of the sacrifice of their peace-
offerings, even their heave-offering unto the
Lord. 29. And the holy garments of
Aaron shall be his sons' after him, to be
anointed therein, and to be consecrated in
them. 30. And that son that is priest in his
stead shall put them on seven days, when
he cometh into the tabernacle of the con
gregation, to minister in the holy place. 31.
And thou shalt take the ram of the conse
cration, 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, by the door of the taberna
cle of the congregation. 33. And they
shall eat those things wherewith the atone
ment was made to consecrate and to sanc
tify them : but a stranger shall not eat
thereof, because they are holy. 34. And if
aught of the flesh of the consecrations, or
of the bread, remain unto the morning,
then thou shalt burn the remainder with
fire: it shall not be eaten, because it is
holy. 35. And thus shalt thou do unto
Aaron, and to his sons, according to all
things which I have commanded thee:
seven days shalt thou consecrate them. 36.
And thou shalt offer every day a bullock
for a sin-offering for atonement: and thou
shalt cleanse, the altar, when thou hast
made an atonement for it, and thou shalt
anoint it, to sanctify it. 37. Seven days
thou shalt make an atonement for the altar,
and sanctify it; and it shall be an altar
most holy: whatsoever toucheth the altar
shall be holy.
Here is,
I. The law concerning the confirmation of Aaron
and his sons to the priest's office, which was to be
done with a great deal of ceremony and solemnity.
that they themselves might be duly affected with
the greatness of the work to which they were
called, and that the people also might learn to mag
nify the office, and none might dare to invade it.
The ceremonies wherewith' it was to be done were
very fully and particularly appointed, because
nothing of this kind had been done before, and be
cause it was to be a statute for ever, that the high
priest should be thus inaugurated. Now,
1. The work to be done was the consecrating of
the persons whom God had chosen to be priests;
by which they devoted and gave up themselves to

332

EXODUS. XXIX.

the service of God, and God declared his accept
ance of them; and the people were made to know
that they glorified not themselves to be made
priests, but were called of God, Heb. 5. 4, 5.
They were thus distinguished from common men,
sequestered from common services, and set apart
for God and an immediate attendance on him.
Note, All that are to be employed for God are.to be
sanctified to him. The person must first be ac
cepted, and then the performance. The Hebrew
phrase for consecrating, is, filling the hand; (v. 9. )
Thou shalt fill the hand of Aaron and his sons,
and the ram of consecration is the ram of fillings,
v. 22, 26. The consecrating of them was the per
fecting of them; Christ is said to be perfected or
consecrated for evermore; Heb. 7. 28. Probably,
the phrase here is borrowed from the putting of the
sacrifice into their hand, to be waved before the
Lord, v. 24. But it intimates, (1.) That ministers
have their hands full; they have no time to trifle, so
great, so copious, so constant, is their work. (2. )
That they must have their hands filled. Of neces
sity, they must have something to offer, and they
cannot find it in themselves, it must be given them
from above. They cannot fill the people's hearts,
unless God fill their hands; to him therefore they
must go, and receive from his fulness.
2. The person to do it was Moses, by God's ap
pointment. Though he was ordained for men, yet
the people were not to consecrate him; Moses the
servant of the Lord, and his agent herein, must do
it. By God's special appointment he now did the
priest s work, and therefore that which was the
priest's part of the sacrifice was here ordered to be
his, v. 26.
3. The piace was at the door of the tabernacle
of meeting, v. 4. God was pleased to dwell in the
tabernacle, the people attending in the courts, so
that the door between the court and the tabernacle
was the fittest place for them to be consecrated in,
¦who were to mediate between God and man, and
so to stand between both, and lay their hands (as it
were) upon both. They were consecrated at the
door, for they were to be door-keepers.
4. It was done with many ceremonies. (1. ) They
were to be washed, (v. 4.) signifying that they
must be clean who bear the vessels of the Lord,
Isa. 52. 11. They that would perfect holiness,
must cleanse themselves from all filthiness of flesh
and spirit, 2 Cor. 7. 1. Isa 1. 16. . 18. They
were now washed all over; but afterward, when
they went in to minister, they washed only their
hands and feet; (ch. 30. 19.) for he that is washed,
needs no more, John 13. 10. (2. ) They were to be
clothed with the holy garments, (v. 5, 6, 8, 9. ) to
signify that it was not sufficient for them to put
away the pollutions of sin, but they must put on
the graces of the Spirit, be clothed with righteous
ness, Ps. 132. 9. They must be girded as men pre
pared and strengthened for their work; and they
must be robed, and crowned, as men that counted
their work and office their true honour. (3.) The
high priest was to be anointed with the holy anoint
ing oil, (v. 7.) that the church might be filled, and
delighted, with the sweet savour of his administra
tions, (for ointment and perfume rejoice the heart, )
and in token of the pouring out of the Spirit upon
him, to qualify him for his work. Brotherly love
is compared to this oil with which Aaron was
anointed, Ps. 133. 2. The inferior priests are said
to be anointed, (ch. 30. 30. ) not on their heads, as
the high priest, (Lev. 21. 10.) the oil was only
mingled with the blood that was sprinkled upon
their garments. (4.) Sacrifices were to be offered
for them. The covenant of priesthood, as afl other
covenants, must be made by sacrifice.
[1. ] There must be a sin-offering to make atone

ment for them, v. 10.* 14. The law made tlum
priests, that had infirmity, and therefore they must
first offer for their own sin, before they could make
atonement for the people, Heb. 7,. 27, 28. They
were to put their hand On the head of their sacri
fice, (v. 10. ) confessing that they deserved to die
for their own sin,' and desiring that the killing of the
beast might expiate their guilt, and be accepted as
a vicarious satisfaction. It was used as other sin-
offerings were; only, whereas the flesh of other
sin-offerings was eaten by the priests, (Lev. 10.
18.) in token of the priests' taking away the sin of
the people, this was appointed to be all burnt with
out the camp, (v. 14. ) to signify the imperfection
of the legal dispensation; (as the learned Bishop
Patrick notes;) for the sins of the priests them
selves could not be taken away by those sacrifices,
but they must expect a better f Iigh Priest, and a
better sacrifice.
[2.] There must be a burnt-offering, a ram
wholly burnt, to the honour of God, in token of
the dedication of themselves wholly to God and to
his service, as living sacrifices, kindled with the
fire, and ascending in the flame, of holy love, v.
15 . . 18. The sin-offering must first be offered,
and then the burnt-offering; for, till guilt be re
moved, no acceptable service can be performed,
Isa. 6. 7.
[3.] There must be a peace-offering; it is called
the ram of consecration, because there was more in
this, peculiar to the occasion, than in the other two.
In the burnt-offering, God had the glory of their
priesthood, in this, they had the cdmfort of it: and,
m token of a mutual covenant between God and
them, First, The blood of the sacrifice was divided
between God and them; (v. 20, 21.) part of the
blood was sprinkled upon the altar round about,
and part put upon them, upon their bodies, (v. 20.)
and upon their garments, v. 21. Thus the benefit
of the expiation made by the sacrifice was applied
and assured to them, and their whole selves from
head to foot sanctified to the service of God. The
blood was put upon the extreme parts of the body,
to signify that it was all, as it were, enclosed and
taken in for God, the tip of the ear, and the great
toe, not excepted. We reckon that the blood and
oil, sprinkled upon garments, spotted and stained
them; yet the holy oil, and the blood of the sacri
fice, sprinkled upon their garments, must be looked
upon as the greatest adorning imaginable to them,
for they signified the blood of Christ, and the
graces of the Spirit, which constitute and complete
the beauty of holiness, and recommend us to God:
we read of robes made white with the blood of the
Lamb. Secondly, The flesh of the sacrifice, with
the meat-offering annexed to it, was likewise di
vided between God and them, that (to speak with
reverence) God and they might feast together, in
token of friendship and fellowship.
1. Part of it was to be first waved before the
Lord, and then burnt upon the altar; part of the
flesh, (v. 22.) part of the bread, for bread and
flesh must go together; (v. 23.) these were first
put into the hands of Aaron to be waved to and
fro, in token of their being offered to God, (who,
though unseen, yet compasses us round on every
side, and then they were to be burnt upon the
altar, (v. 24, 25. ) for the altar was to devour God's
part of the sacrifice. Thus God admitted Aaron
and his sons to be his servants, and wait at his table,
taking the meat of his altar from their hands.
Here, in a parenthesis, as it were, comes in the law
concerning the priests' part of the peace-offerings
afterward, the breast and shoulder, which were
now divided; Moses had the breast, and the shoul
der was burnt on the altar with God's part, v.
26.. 28.

EXODUS, XXIX.

333

2. The other part, both of the flesh of the ram,
and of the bread, Aaron and his sons were to eat
at the door of the tabernacle, (v. 31. . 33.) to sig
nify that he called them not only servants, but
friends, John 15. 15. He supped with them, and
they with him. Their eating of the things where
with the atonement was made, signified their receiv
ing the atonement, as the expression is, (Rom. 5.
11.) their thankful acceptance of the benefit of it,
and their joyful communion with God thereupon,
which was the true intent and meaning of a feast
upon a sacrifice. If any of it were left, it must be
burnt, that it might not be in any danger of putrefy
ing, and to show that it was an extraordinary peace-
offering. Lastly, The time that was to be spent in this
consecration: Seven days shalt thou consecrate
them, v. 35. Though all the ceremonies were per
formed on the first day, yet, (1.) They were not to
took upon their consecration as completed till the
seven days' end, which put a solemnity upon their
admission, and a distance between this and their
former state, and obliged them to enter upon their
work with a pause, giving them time to consider
the weight and seriousness of it This was to be
observed in after-ages, v. 30. He that was to suc
ceed Aaron in the high priesthood must put on the
holy garments seven days together, in token of a
deliberate and gradual advance into his office, and
that one sabbath might pass over him in his conse
cration. (2.) Every day of the seven, in this first
consecration, a bullock was to be offered for a sin-
offering, (v. 36.) which was to intimate to them,
[1.] That it was of very great concern to them to
get their sins pardoned, and that, though atonement
¦was made, and they had had the comfort of it, yet
they must still keep up a penitent sense of sin, and
often repeat the confession of it. [2.] That those
sacrifices, which were thus offered day by day to
make atonement, could not make the comers there
unto perfect, for then they would have ceased to be
offered, as the apostle argues, Heb. 10. 1, 2. They
must therefore expect the bringing in of a better
hope. Now this consecration of the priests was a shadow
of good things to come. First, Our Lord Jesus is
the great High Priest of our profession, called of
God to be so, consecrated for evermore, anointed
with the Spirit above his fellows, whence he is call
ed Messiah, the Christ; clothed with the holy
garments, even with glory and beauty: sanctified
by his own blood, not that of bullocks and rams;
(Heb. 9. 12. ) made perfect, or consecrated, through
sufferings, Heb. 2. 10. Thus in him this was a
perpetual statute, v. 9. Secondly, All believers
are spiritual priests, to offer spiritual sacrifices, (1
Pet. 2. 5.) washed in the blood of Christ, and so
made to our God priests, Rev. 1. 5, 6. They also
are clothed with the beauty of holiness, and have
received the anointing, 1 John 2. 27. Their hands
are filled with work which they must continually
attend to; and it is through Christ, the Great
Sacrifice, that they are dedicated to this service.
His blood sprinkled upon the conscience, purged it
from dead works, that they may, as priests, serve
the living God. The Spirit of God (as Ainsworth
notes) is called the finger of God, (Luke 11. 20.
compared with Matth. 12. 28.) and by him the
merit of Christ is effectually applied to our souls,
as here Moses with his finger was to put the blood
upon Aaron. It is likewise intimated that gospel-
ministers are to be solemnly set apart to the work
of the ministry, with great deliberation and serious
ness, both in the ordainers and in the ordained, as
those that are to be employed in a great work, and
intrusted with a great charge.
II. The consecration of the altar, which seems '¦¦

to have been coincident with that of the priests,
and the sin-offerings which were offered every day
for seven days together, had reference to the altar
as well as the priests, v. 36, 37. An atonement
was made for the altar. Though that was not a
subject capable of sin, nor, having never yet been
used, could it be said to be polluted with the sins of
the people, yet, since the fall, there can be no sanc
tification to God, but there must first be an atone
ment for sin, which renders us both unworthy and
unfit to be employed for God. The altar was also
sanctified, not only set apart itself to a sacred use
but made so holy as to sanctify the gifts that were
offered upon it, Matth. 23. 19. Christ is our Altar;
for our sakes he sanctified himself, that we and our
performances might be sanctified and recommended
to God, John 17. 19.
38. 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 a hin
of beaten oil ; and the fourth part of a hin
of wine for a drink-offering. 41. And the
other lamb thou shalt offer at even, and
shalt do thereto according to the meat*
offering of the morning, and according to
the drink-offering thereof, for a sweet sa
vour, an offering made by fire unto the
Lord. 42. This shall be a continual
burnt-offering throughout your generations,
at the door of the tabernacle of the con
gregation, before the Lord ; where I will
meet you, to speak there unto thee. 43.
And there I will meet with the children of
Israel, and the tabernacle shall be sanctified
by my glory. 44. And I will sanctify the
tabernacle of the congregation, and the
altar: I will sanctify also both Aaron and
his sons, to minister to me in the priest's
office. 45. And I will dwell among the
children of Israel, and will be their God.
46. And they shall know that I am the
Lord their God, that brought them forth
out of the land of Egypt, that J may dwell
among them: I am the Lord their God.
Here is,
1. The daily service appointed; a lamb was to be
offered upon the altar every morning, and a lamb
every evening, each with a meat-offering, both
made bv fire, as a continual burnt-offering through
out their generations, v. 38 . . 41. Whether there
were any other sacrifices to be offered or not,
these were sure to be offered, at the public charge,
and for the benefit and comfort of all Israel, to
make atonement for their daily sins, and to be an
acknowledgment to God of their daily mercies.
This was that which the duty of every day re
quired. _ The taking away of this daily sacrifice
by Antiochus, for so many evenings and morn
ings, was that great calamity of the church which
was foretold, Dan. 8. 11. Now, (1.) This typified
the continual intercession which Christ ever lives to
make, in the virtue of his satisfaction, for the con
tinual sanctification of his,ehurch: though he offer

334

EXODUS, XXX

ed himself once for all, yet that one offering thus
becomes a continual offering. (2.) This teaches us
to offer up to God the spiritual sacrifices of prayer
and praise everyday, morning and evening, in hum
ble acknowledgment of our dependence upon him,
and our obligations to him. Our daily devotions
must be looked upon as the most needful of our dai
ly works, and the most pleasant of .our daily com-f
forts: whatever business we have, this must never
be omitted either morning or evening; prayer-time
must be kept up as duly as meat-time: the daily sa
crifices were as the daily meals in God's house, and
therefore they were always attended with bread
and wine; those starve their own souls, that keep
not up a constant attendance on the throne of
grace. 2. Great and precious promises made of God's
favour to Israel, and the tokens of his special pre
sence with them, while they thus kept up his insti
tutions among them. He speaks as one well pleas
ed with the appointment of the daily sacrifice; for,
before he proceeds to the other appointments
that follow, he interposes these promises. It is
constancy in religion that brings in the comfort of
it. He promises, (1.) That he would keep up
communion with them ; that he would not only meet
Moses, and speak to him, but that he would meet
the children of Israel, (v. 43.) to accept the daily
sacrifices offered up on/their behalf. Note, God
will not fail to give those the meeting, who diligent
ly and conscientiously attend upon him in the ordi
nances of his own appointment (2.) That he
would own his own institutions, the tabernacle, the
altar, the priesthood; (v. 43, 44.) he would take
possession of that which was consecrated to him.
Note, What is sanctified to the glory of God, shall
be sanctified by his glory. If we do our part, God
will do his, and will mark and fit that for himself
which is in sincerity given up to him. (3. ) That
he would reside among them as a God in covenant
with them, and would give them sure and comfort
able tokens of his peculiar favour to them, and his
special presence with them; (v. 45, 46.) I will
dwell among the children of Israel. Note, Where
God sets up the tabernacle of his ordinances, he
will himself dwell: Lo, I am with you always,
Matth. 28. 20. Those that abide in God's house
shall have God to abide with them. I will be their
God, and they shall know that I am so. Note,
Those are truly happy, that have a covenant inter
est in God as theirs, and the comfortable evidence
of that interest. If we have this we have enough,
and need no more to make us happy.
CHAP. XXX.
Moses is, in this chapter, further instructed, I. Concern
ing the altar of incense, v. 4. . 10. II. Concerning the
ransom-money which the Israelites were to pay, when
they were numbered, v. 11 ,. 16. III. Concerning the
laver of brass, which was set for the priests to wash in,
v. 17 . . 21. IV. Concerning the making up ofthe anoint
ing oil, and the use of it, v, 22. . 33. V. Concerning the
incense and perfume which were to be burned on the
golden altar, v. 34 • . 38.

ND thou shalt make an altar to burn
incense upon; of shittim-wood shalt

'•A
thou make it. 2. A cubit shall be the
length thereof, and a cubit the breadth
thereof; foursquare 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 thereof; and thou shalt make
unto it a crown of gold round about. 4.

And two golden rings shalt thou make to il
under the crown of it, by the two corners
thereof; upon the two sides of it shalt thou
make it ; and they shall be for places for
the staves to bear it withal. 5. And thou
shalt make the staves of shittim-wood, and
overlay them with gold. 6. And thou shalt
put it before the vail that is by the ark of
the testimony, before the mercy-seat that is
over the testimony, where I will meet with
thee. 7. And Aaron shall burn thereon
sweet incense every morning: when he
dresseth the lamps, he shall burn incense
upon it. 8. And when Aaron lighteth the
lamps at even, he shall burn incense upon
it; a perpetual incense before the Lord
throughout your generations. 9. Ye shall
offer no strange incense thereon, nor burnt-
sacrifice, nor meat-offering ; neither shall ye
pour drink-offering thereon. 1 0. And Aaron
shall make an atonement upon the horns
of it once in a year with the blood of the
sin-offering of atonements : once in the year
shall he make atonement upon it, through
out your generations : it is most holy unto
the Lord.
The orders given concerning the altar of incense,
are, 1. That it was to be made of wood, and covered
with gold, pure gold, about a yard high, and half a
yard square, with horns at the corners, a golden
cornice round it, with rings and staves of gold, for
the convenience of carrying it, v. 1 . . 5. It does
not appear that there was any grate to this altar,
for the ashes to fall into, that they might be taken
away; but, when they burnt incense, a golden cen
ser was brought with coals in it, and placed upon
the altar, and in that censer the incense was burnt,
and with it all the coals were taken away, so that
no coals or ashes fell upon the altar. The measure
of the altar of incense, in Ezekiel's temple, is dou
ble to what it is here; (Ezek. 41. 22.) and it is there
called an altar of wood, and there is no mention of
gold, to signify that the incense, in gospel-times,
should be spiritual, the worship plain, and the ser
vice of God enlarged, for in every place incense
should be offered, Mai. 1. 11.
2. That it was to be placed before the vail, on
the outside of that partition, but before the mercy-
seat which was within the vail, v. 6. For though
he that ministered at the altar could not see the
mercy-seat, the vail interposing, yet he must look
towards it, and direct his incense that way, to teach
us, that though we cannot with our bodily eyes see
the throne of grace, that blessed mercy-seat, (for
it is such a throne of glory, that God, in compas
sion to us, holds back the face of it, and spreads a
cloud upon it,) yet we must in prayer by faith set
ourselves before it, direct our prayer, and look up.
3. That Aaron was to burn sweet incense upon
this altar, every morning and every evening, about
half a pound at a time, which was intended, not only
to take away the ill smell of the flesh that was burnt
daily on the brazen altar, but for the honour of
God, and to show the acceptableness of his people's
services to him," and the pleasure which they should
take in ministering to him, v. 7, 8. As, by the of
ferings on the brazen altar, satisfaction was made
for what had been done displeasing to God, so, by

EXODUS, XXX.

335

the offering on this, what they did well, was, as it
were, recommended to the divine acceptance; for
our two great concerns with God are, to be ac
quitted from guilt, and accepted as righteous in his
sight. 4. That nothing was to be offered upon it but in
cense, nor any incense but that which was appoint
ed, v. 9. God will have his own service done ac
cording to his own appointment, and not otherwise.
5. That this altar should be purified with the
blood of the sin-offering put upon the horns of it,
every year, upon the day of atonement, v. 10. See
Lev. 16. 18, 19. The high priest was to take this
in his way, as he came out from the holy of holies.
This was to intimate to them, that the sins of the
priests who ministered at this altar, and of the peo
ple for whom they ministered, put a ceremonial
impurity upon it, from which it must be cleansed
by the blood of atonement
This incense-altar typified, (1.) The mediation
of Christ. The brazen altar in the court was a
type of Christ dying on earth; the golden altar in
the sanctuary was a type of Christ interceding in
heaven, in the virtue of his satisfaction. This al
tar was before the mercy-seat; for Christ always
appears in the presence of God for us; he is our
Advocate with the Father, (1 John 2. 1.) and his
intercession is unto God of a sweet-smelling savour.
This altar had a crown fixed to it; for Christ inter
cedes as a King, Father, I will, John 17. 24. (2.)
The devotions of the saints, whose prayers are said
to be set forth before God as incense, Ps. 141. 2.
As the smoke of the incense ascended, so must our
desires toward God rise in prayer, being kindled
with the fire of holy love and other pious affections.
When the priest was burning incense, the people
were praying (Luke 1. 10.) to signify that prayer
is the true incense. This incense was offered daily,
it was a perpetual incense; (v. 8.) for we must
pray always, that is, we must keep up stated times
for prayer every day, morning and evening, at
least, and never omit it, but thus pray without ceas
ing. The lamps were dressed or lighted, at the
same time that the incense was burnt, to teach us
that the reading of the scriptures (which are our
light and lamp) is a part of our daily work, and
should ordinarily accompany our prayers and
praises. When we speak to God, we must hear
what God says to us, and thus the communion is
complete. The devotions of sanctified souls are
well pleasing to God, of a sweet-smelling savour;
the prayers of saints are compared to sweet odours,
(Rev. 5. 8. ) but it is the incense which Christ adds
to them that makes them acceptable, (Rev. 8. 3.)
and his blood that atones for the guilt which cleaves
to our best services. And if the heart and life be
not holy, even incense is an abomination, (Isa. 1.
13.) and he that offers it is as if he blessed an idol,
Isa. 66. 3.
11. And the Lord spake unto Moses,
saying, 1 2. When thou takest the sum of
the children of Israel, after their number,
then shall they give every man a ransom
for his soul unto the Lord, when thou num-
berest them ; that there be no plague among
them when thou numberest them. 13.
This they shall give, every one that passeth
among them that are numbered, half a she
kel after the shekel of the sanctuary: (a
shekel is twenty gerahs :) a half shekel shall
be the offering of the Lord. 14. Every
one that passeth among them that are
numbered, from twenty years old and above,

shall give an offering unto the Lord. 1 5.
The rich shall not give more, and the poor
shall not give less, than half a shekel, when
they give an offering unto the Lord, to
make an atonement for your souls. 16.
And thou shalt take the atonement-money
of the children of Israel, and shalt appoint
it for the service of the tabernacle of the
congregation ; that it may be a memorial
unto the children of Israel before the Lord,
to make an atonement for your souls.
Some observe, that the repetition of those words,
The Lord spake unto Moses, here and afterward,
(v. 17, 22, 34. ) intimates that God did not deliver
these precepts to Moses in the mount, in a contin
ued discourse, but with many intermissions, giving
him time either to write what was said to him, or,
at least, to charge his memory with it. Christ gave
instructions to his disciples, as they were able to hear
them. He is here ordered to levy money upon the
people by way of poll, so much a head, for the ser
vice of the tabernacle. This he must do when he
numbered the people: some think that it refers only
to the first numbering of them, now when the taber
nacle was set up; and that this tax was to make up
what was wanting in the voluntary contributions for
the finishing of the work, or rather for the begin
ning of the service in the tabernacle. Others think
that it was afterward repeated upon any emergency,
and always when the people were numbered ; and
that David offended in not demanding it when he
numbered the people. But many ofthe Jewish wri
ters, and others from them, are of opinion, that it
was to be an annual tribute, only it was begun when
Moses first numbered the people. This was that
tribute-money which Christ paid for fear of offend
ing his adversaries, Matth. 17. 24. when yet he
showed good reason why he should have been ex
cused. Men were appointed in every city to receive
this payment yearly. Now, 1. The tribute to-be
paid was half a shekel, about fifteen pence of our
money. The rich were not to give more, nor the
poor less; (x». 15.) to intimate that the souls of the
rich and poor are alike precious, and that God is
no Respecter of persons, Acts 10. 34. Job 34, 19.
In other offerings, men were to give according to
their ability, but this, which was the ransom of the
soul, must be alike for all; for the rich have as
much need of Christ as the poor, and the poor are
as welcome to him as the rich. They both alike
contributed to the maintenance of the temple-ser
vice, because both were to have alike interest in it,
and benefit by it. In Christ and his ordinances,
rich and poor meet together; the Lord is the Maker,
the Lord Christ is the Redeemer of them both,
Prov. 22. 2. The; Jews say, "If a man refused
to pay this tribute, he was not comprehended in
the expiation." 2. This tribute was to be paid as a
ransom of the soul, that there might be no plague
among them. Hereby they acknowledged that
they received their lives from God, that:, they
had forfeited their lives to him, and that they
depended upon his power and patience for the con
tinuance of them; and thus they did homage to the
God of their lives, and deprecated those plagues
which their sins had deserved. 3. This money that
was raised was to be employed in the service of the
tabernacle ; (v. 16.) with it they bought sacrifices,
flour, incense, wine, oil, fuel, salt, priests' garments,
and all other things which the whole congregation
was interested in. Note, Those that have the bene
fit of God's tabernacle among them, must be willing
to defray the expenses of it, and not grudge the

336

EXODUS, XXX.

necessary charges of God's public worship. Thus
we must honour the Lord with our substance, and
reckon that best laid out, which is laid out in the
service of God. Money, indeed, cannot make an
atonement for the soul, but it may be used for the
honour of him who has made the atonement, and
for the maintenance of the gospel by which the
atonement is applied.
17. And the Lord spake unto Moses,
saying, 18. Thou shalt also make a laver
of brass, and his foot also of brass, to wash
withal: and thou shalt put it between the
tabernacle of the congregation and the
altar, and thou shalt put water therein : 19.
For Aaron and his sons shall wash their
hands and their feet thereat. 20. When
they go into the tabernacle of the congre
gation they shall wash with water, that
they die not; or when they come near to
the altar to minister, to burn offering made
by fire unto the Lord : 21. So they shall
wash their hands and their feet, that they
die not: and it shall be a statute for ever to
them, even to him and to his seed, through
out their generations.
Orders are here given, 1. For the making of a
laver, or font, of brass, a large vessel, that would
contain a good quantity of water, which was to be
set near the door of the tabernacle, v. 18. The
foot of brass, it is supposed, was so contrived as to
receive the water, which was let into it out of the
laver by spouts, or cocks. They then had a laver
for the priests only to wash in, but to us now there
is a fountain open for Judah and Jerusalem to wash
in, (Zech. 13. 1. ) an inexhaustible fountain of liv
ing water, so that it is our own fault if we remain
in our pollution. 2. For the using of this laver;
Aaron and his sons must wash their hands and feet
at this laver, every time they went in to minister,
every morning, at least, v. 19 . . 21. For this pur
pose, clean water was put into the laver fresh every
day. Though they washed themselves ever so
clean at their own houses, that would not serve,
they must wash at the laver, because that was ap
pointed for washing, 2 Kings, 5. 12 . . 14. This
was designed, (1. ) To teach them purity in all their
ministrations, and to possess them with a rever
ence of God's holiness, and a dread of the pollu
tions of sin. They must not only wash and be
made clean, when they were first consecrated, but
they must wash and be kept clean, whenever they
went in to minister. He only shall stand in God's
holy place, that has clean hands and a pure heart,
Ps. 24. 3, 4. And, (2. ) It was to teach us, who are
daily to attend upon God, daily to renew our re
pentance for sin, and our believing application of
the blood of Christ to our souls for remission; for in
many things we daily offend and contract pollution,
John 13. 8, 10. Jam. 3. 2. This is the prepara
tion we are to make for solemn ordinances; Cleanse
your hands, and purify your hearts, and then draw
nigh to God, Jam., 4. 8. To this law David alludes,
(Ps. 26. 6.) I will wash mine hands in innocency, so
will I compass thine altar, O Lord.
22. Moreover, the Lord spake unto
Moses, saying, 23. Take thou also unto
thee principal spices, of pure myrrh five
hundred shekels, and of sweet cinnamon
half so much, even two hundred and fifty

shekels, and of sweet calamus two hundred
and fifty shekels, 24. And of cassia five
hundred shekels, after the shekel of the
sanctuary, and of oil-olive a hin : 25. And
thou shalt make it an oil of holy ointment,
an ointment compound after the art of the
apothecaiy: it shall be a holy anointing
oil. 26. And thou shalt anoint the taber
nacle of the congregation therewith, and
the ark of the testimony, 27. And the
table and all his vessels, and the candle
stick and his vessels, and the altar of in
cense, 28. And the altar of burnt-offering
with all his vessels, and the laver and his
foot. 29. And thou shalt sanctify them,
that they may be most holy: whatsoever
toucheth them shall be holy. 30. And thou
shalt anoint Aaron and his sons, and con
secrate them, that they may minister unto
me in the priest's office. 31. And thou
shalt speak unto the children of Israel, say
ing, This shall be a holy anointing oil unto
me throughout your generations. 32. Upon
man's flesh shall it pot be poured ; neither
shall ye make any other like it, after the
composition of it : it is holy, and it shall be
holy unto you. 33. Whosoever compoundeth
any like it, or whosoever putteth any of it
upon a stranger, shall even be cut off from
his people. 34. And the Lord said unto
Moses, Take unto thee sweet spices, stacte,
and onycha, and galbanum; these sweet
spices, with pure frankincense: of each
shall there be a like weight. 35. And thou
shalt make it a perfume, a confection after
the art of the apothecary, tempered togeth
er, pure and holy: 36. And thou shalt
beat some of it very small, and put of it be
fore the testimony in the tabernacle of the
congregation, where 1 will meet with thee :
it shall be unto you most holy. 37. And
as for the perfume which thou shalt make,
you shall not make to yourselves according
to the composition thereof: it shall be unto
thee holy for the Lord. 38. Whosoever
shall make like unto that, to smell thereto,
shall even be cut off from his people.
Directions are here given for the composition of
the holy anointing oil and the incense that were to
be used in the service of the tabernacle; with these*. '
God was to be honoured, and therefore he would
appoint the making of them: for nothing comes to
God but what comes from him.
1. The holy anointing oil is here ordered to be.
made up: the ingredients, and their quantities, are
here prescribed, v. 23.. 25. Interpreters are not
agreed concerning them ; we are sure, in general,
they were the best and fittest for the purpose; they
must needs be so, when the divine wisdom appoint
ed them for the divine honour. It was to be com
pounded secundum artem — after the art of the
apothecary; (v. 25. ) the spices, which were in all
near half a hundred weight,, were to be infused in

EXODUS, XXXI.

33?

the oil, which was to be about five or six quarts,
and then strained out, leaving an admirable sweet
smell in the oil. With this oil God's tent and all
the furniture of it were to be- anointed; it was to be
used also in the consecration of the priests, v.
26. . 30. It was to be continued throughout their
generations, v. 31. The tradition of the Jews is,
that this very oil, which was prepared by Moses
himself, lasted till near the 'captivity. But Bishop
Patrick shows the great improbability of the tradi
tion, and supposes that it was repeated according to
the prescription here, for Solomon was anointed
with it, (1 Kings 1. 39.) and some other of' the
kmgs; and all the high priests, with such a quantity
of it, that it ran down to the skirts pf the garments;
and we read of the making up of this ointment; (1
Chron. 9. 30. ) yet all agree that in the second tem
ple there was none of this holy oil; which he sup
poses was owing to a notion they had, that it was
not lawful to make it up; Providence over-ruling
that want, as a presage of the better unction of the
Holy Ghost in gospel-times, the variety of whose
gifts was typified by these several sweet ingredi
ents; to show the excellency of holiness, there was
that in the tabernacle, which was in the highest
degree grateful both to the sight and to the smell.
Christ's name is said to be as ointment poured
forth, (Cant 1. 3.) and the good name of Chris
tians better than precious ointment, Eccl. 7. 1.
2. The incense which was burned upon the
golden altar; this was prepared of sweet spices
likewise, though not so rare and rich as those which
the anointing oil was compounded of, v. 34, 35.
This was prepared once a year, (the Jews say,) a
pound for each day of the year, and three pounds
over for the day of atonement; when it was used, it
was to be beaten very small; thus it pleased the
Lord to bruise the Redeemer, when he offered him
self for a sacrifice of a sweet-smelling savour.
¦ Concerning both these preparations the same law
is here given, (v. 32, 33, 37, 38.) that the like
should not be made for any common use. Thus
God would preserve in the people's minds a rever
ence for his own institutions, and teach us not to
Srofane or abuse any thing whereby God makes
imself known, as they did, who invented to them
selves (for their common entertainments) instru
ments of music like David, Amos 6. 5. It is a
great affront to God to jest with sacred things, and
to make sport with the word and ordinances of God.
That which is God's peculiar must not be used as
a common thing.
CHAP. XXXI.
God is here drawing towards a conclusion of what he had
to say to Moses upon the mount, where he had now been
with him forty days and forty nights ; and yet no more
is recorded of what was said to him in all that time,
than what we have read in the six chapters foregoing.
In this, I. He appoints what workmen should be em
ployed in the building and furnishing of the tabernacle,
v. 1. . 11. II. He repeats the law of the sabbath, and
the religious observation of it, v. 12. . 17. III. He de
livers him the two tables of the testimony at parting,
v. 18.
1. A ND the Lord spake unto Moses,
J\. saying, 2. See, I have called by
name Bezaleel the son of Uri, the son of
Hur, of the tribe of Judah: 3. And I have
filled him with the spirit of God, in wisdom,
and in understanding, and in knowledge,
and in all manner of workmanship. 4.
To devise cunning works, to work in gold,
and in silver, and in brass, 5. And in
Cutting of stones, to set them, and in carving
Vol. i.— 2 U

of timber, to work in all manner of work
manship. 6. And I, behold, I have given
with him Aholiab the son of Ahisamach,
of the tribe of Dan : and in the hearts of
all that are wise-hearted I have put wisdom,
that they may make all that I have com
manded thee; 7. The tabernacle of the
congregation, 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 furniture, and the
altar of incense, 9. And the altar of burnt-
offering with all his furniture, and the laver
and his foot, 10. And the clothes of ser
vice, arid the holy garments for Aaron the
priest, and the garriients of his sons, to
minister in the priest's office, 11. And the
anointing oil, and sweet incense for the holy
place: according to all that I have com
manded thee shall they do.
A great deal of fine work God had ordered to be
done about the tabernacle; the materials the peo
ple were to provide, but who must put them into
form? Moses himself was learned in all the learn
ing of the Egyptians, nay, he was well acquainted
with the words of God, and the visions of the Al
mighty; but he knew not how to engrave or em
broider; we may suppose that there were some very
ingenious men among the Israelites; but they having
lived all their days in bondage in Egypt, we cannot
think they were any of them instructed in these
curious arts. They knew how to make brick, and
work in clay, but to work in gold, and cut diamonds,
was what they had never been brought up to. How
should the work be done with the neatness and ex
actness that were required, when they had no gold
smiths or jewellers but what must be made out of
masons and bricklayers? We may suppose that
there was a sufficient number, who would gladly be
employed, and would do their best; but it would be
hard to find out a proper person to preside in this
work; Who was sufficient for these things? But
God takes care of this matter also.
1. He nominates the persons that were to be em
ployed, that there might be no contest about the
preferment, nor envy at. those that were preferred,
God himself having made the choice. (1.) Beza
leel was to be the architect, or master- workman,
v. 2. He was of the tribe of Judah, a tribe that
God delighted to honour; the grandson of Hur,
probably that Hur who had helped to hold up Mo
ses's hand, (ch. 17.) and was at this time in com
mission with Aaron for the government of the
people in the absence-of Moses; (ch. 24. 14.) out of
that family, which was of note in Israel, was this
workman chosen; and it added no little honour to
the family, that a branch of it was employed,
though but as a mechanic, or handicraft-tradesman,
for the service of the tabernacle. The Jews' tra
dition is, that Hur was the husband of Miriam,
and then it was requisite that God should appoint
him to this service, lest, if Moses himself had done
it, he :should have been thought partial to his own
kindred, his brother Aaron also being advanced to
the priesthood. God will put honour upon Moses's
relations, and yet will make it to appear that he
takes not the honour to himself or his own family,
but that it is purely the Lord's doing. (2. ) Aholiab,
of the tribe of Dan, is appointed next to Bezaleel,
I and partner with him, v. 6. Two are better than

-338

EXODUS, XXXI.

one. Christ sent forth his disciples who' were to
rear the gospel-tabernacle, two and two, and we
sead of his two witnesses. Aholiab was of the
tribe of Dan, which was one ofthe less honourable
tribes, that the tribes of Judah and Levi might not
be lifted up, as if they were to engross all the pre
ferments; to prevent a schism in the body, God
gives honour to that part which lacked, 1 Cor. 12.
24. The head cannot say to the foot, I have no
need of thee. Hham, who was the head-workman
in the building of Solomon's temple, was also of
the tribe of Dan; 2 Chron. 2. 14. (3.) There were
others that were employed by and under these, in
the several operations about the tabernacle, v. 6.
Note, When God has work to do, he will never
want instruments to do it with, for all hearts and
heads too are under his eye, and in his hand; and
those may cheerfully go about any service for God,
and go on in it, who have reason to think that, one
way or other, he has called them to it; for whom
he'calls, he will own and bear out.
' 2. He qualifies these persons for the service; (v.
3.) I have filled Mm with the Spirit of God; and,
(v. 6.) in the hearts of all that are wise-hearted I
have put wisdom. Note, (1. ) Skill in common arts
and employments is the gift of God; from him are
both the faculty and the improvement of the facul
ty. It is he that puts even this wisdom into the in
ward parts, Job, 38. 36. He teaches the husband
man discretion, (Isa. 28. 26.) and the tradesman
too; and he must have the praise of it. (2.) God
dispenses his gifts variously, one gift to one, another
to another, and all for the good of the whole body,
both of mankind and of the church. Moses was
fittest of all to govern Israel, but Bezaleel was fitter
than he to build the tabernacle. The common
benefit is very much supported by the variety of
men's faculties and inclinations; the genius of some
leads them to be serviceable one way, of others ano
ther way, and all these worketh that one and the
self-same Spirit, 1 Cor. 12. 11. This forbids pride,
envy, contempt, and carnal emulation, and strength
ens the bond of mutual love. (3.) Those whom
God calls to any service, he will either find or make
fit for it. If God give the commission, he will in
some measure give the qualifications, according as
the service is. The work that was to be done here,
was, to make the tabernacle, and the utensils of it,
which are here particularly reckoned up, v. 7, &c.
And for this the persons employed were enabled to
work in gold, and silver, and brass. When Christ
sent his apostles to rear the gospel tabernacle, he
poured out his Spirit upon them, to enable them to
speak with tongues the wonderful works of God:
not to work upon metal, but to work upon men; so
much the more excellent were the gifts, as the ta
bernacle to be pitched was a greater and more per
fect tabernacle, as the apostle calls it, Heb. 9. 11.
12. And the Lord spake unto Moses,
saying, 1 3. Speak thou also unto the chil
dren of Israel, saying, Verily my sabbaths
ye shall keep : for it is a sign between me
and you throughout your generations; that
ye may know that I am the Lord that doth
sanctify you. 14. Ye shall keep the sab
bath therefore; 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. 15. Six days may
work be done; but in the seventh is the
sabbath of rest, holy to the Lord: whoso

ever doeth any work in the sabbath-day, he
shall surely be put to death. 16. Where
fore the children of Israel shall keep the
sabbath, to observe the sabbath throughout
their generations, for a perpetual covenant.
1 7. It is a sign between me and the chil
dren of Israel for ever : for in six days the
Lord made heaven and earth, and on the
seventh day he rested, and was refreshed.
1 8. 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.
Here is,
I. A strict command for the sanctification of the
sabbath-day, v. 13 . . 17. The law of the sabbath
had been given them, before any other law, by way
of preparation ; (ch. 16. 33. ) it had been inserted
in the body of the moral law, in the fourth com
mandment; it had been annexed to the judicial
law, ch. 23. 12. And here it is added to the first
part of the ceremonial law, because the observation
of the sabbath is indeed the hem and hedge of the
whole law; where no conscience is made of that,
farewell both godliness and honesty; for, in the
moral law, it stands in the midst between the two
tables. Some suggest that it comes in here, upon
another account. Orders were now given that a
tabernacle should be set up and furnished for the
service of God, and with all possible expedition,
but lest they should think that the nature of the
work, and the haste that was required, would justi
fy them in working at it on sabbath-days, that they
might get.it done the sooner, this caution is season
ably inserted, Verily, or Nevertheless, my sabbaths
ye shall keep. Though they must hasten the work,
yet they must not make more haste than good
speed; they must not break the law of the sabbath
in their haste: even tabernacle-work must give way
to the sabbath-rest; so jealous is God for the honour
of his sabbaths. Observe what is here said con
cerning the sabbath-day.
1. The nature, meaning, and intention, of the
sabbath, by the declaration of which God puts an
honour upon it, and teaches us to value it. Divers
things are here said of the sabbath. (1.) It is a
sign between me and you, (v. 13.) and again, v. 17.
The institution of the sabbath was a great instance
of God's favour to them, and a sign that he had dis
tinguished them from all other people; and their
religious observance of the sabbath was a great in
stance of their duty and obedience to him. God,
by sanctifying this day among them, let them know
that he sanctified them, and set them apart for him
self and his service; otherwise he would not have
revealed to them his holy sabbaths, to be the sup
port of religion among them. Or, it may refer to
the law concerning the sabbath, Keep my sabbaths,
that ye may know that I the Lord do sanctify you.
Note, if God by his grace incline our hearts to keep
the law of the fourth commandment, it will be an
evidence of a good work wrought in us by his Spi
rit. If we sanctify God's day, it is a sign between
him and us, that he has sanctified our hearts: hence
it is the character of the blessed man, that he keep-
eth the sabbath from polluting it, Isa. 56. 2. The
Jews, by observing one day in seven, after six days'
labour, testified and declared that they worshipped
the God who m^de the world in six days, and rest
ed the seventh; and so distinguished themselves
from other nations, who, having first lost the sab
bath, which was instituted to be a memorial of the
creation, by degrees lost the knowledge ofthe Cre-

EXODUS, XXXII.

339

ator, and gave that honour to the creature which
was due to him alone. (2.) ii! is holy unto you, (v.
14.) that is, " It is designed for your benefit as well
as for God's honour;" the Sabbath was made for
man. Or, " It shall be accounted holy by you, and
shall so be observed, and you shall look upon it as
sacrilege to prpfane it" (3.) It is the sabbath of
rest, holy to the Lord, v. 15. It is separated from
common use, and designed for the honour and ser
vice of God, and by the observance of it we are
taught to rest from worldly pursuits and the service
of the flesh, and to devote ourselves, and all we
are, have, and can do, to God's glory. (4.) It was
to be observed throughout their generations, in
every age, for a perpetual covenant, v. 16. This
was to be one of the most lasting tokens of that co
venant which .was between God and Israel.
2. The law of the sabbath; they must keep it,
(v. 13, 14, 16.) keep it as a treasure, as a trust; re
gard it, preserve it; keep it from polluting it; keep
it up as a sign between God and them; keep it, and
never part with it. The Gentiles had anniversary
feasts, to the honour of their gods; but it was pecu
liar to the Jews to have a weekly festival; this there
fore they must carefully observe.
3. The reason ofthe sabbath; for God's laws are
not only backed with the highest authority, but
supported with the best reason. God's own exam
ple is the great reason, v. 17. As the work of cre
ation is worthy to be thus commemorated, so the
great Creator is worthy to be thus imitated, by a
holy rest, the seventh day, after six days' labour,
especially since we hope, in further conformity to
the same example, shortly to rest with him from
all our labours.
4. The penalty to be inflicted for the breach of
this law; Every one that defileth the sabbath, by
doing any work therein, but works of piety and
mercy, shall be cut off from among his people; (v.
14.) he shall surely be put to death, v. 15. The
magistrate must cut him off with the sword of jus
tice, if the crime can be proved; if it cannot, or if
the magistrate be remiss, and do not do his duty,
God will take the work into his own hands, and cut
him off by a stroke from heaven, and his family
shall be rooted out of Israel. Note, The contempt
and profanation ofthe sabbath-day is an iniquity to
be punished by the judges; and if men do not pun
ish it, God will, here or hereafter, unless it be re
pented of.
II. The delivering of the two tables of testimony
to Moses; God had promised him these tables when
he called him up into the mount, (ch. 24. 12.) and
now, when he was sending him down, he delivered
them to him, to be carefully and honourably depo
sited in the ark, v. 18. 1. The ten commandments,
which God had spoken upon mount Sinai in the
hearing of all the people, were now written, infier-
petuam rei memoriam— for a perpetual memorial:
because that which is written remains. 2. They
were written in tables of stone, prepared, not by
Moses, as it should seem, (for it is intimated (ch.
24. 12.) that he found them ready written when he
went up to the mount,) but, as some think, by the
ministry of angels. The law was written in tables
of stone, to denote the perpetual duration of it;
(what can be supposed to last longer than that
which is written in stone, and laid up?) to denote
likewise the hardness of our hearts; one might more
easily write in stone, than write any thing that is
good in our corrupt and sinful hearts. 3. They
were written with the finger of God, that is, by his
will and power immediately, without the use of any
instrument. It is God only that can write his law
in the heart; he gives a heart of flesh, and then, by
his Spirit, which is the finger of God, he writes his
will in the fleshy tables of the heart, 2. Cor. 3. 3.

4. They were written in two tables, being designed
to direct us in our duty both toward God and to
ward man. 5.< They are called tables of testimony",
because this written law testified both the will of
God concerning them, and his good-will toward
them, and would be a testimony against them, if
they were disobedient. 6. They were delivered
to Moses, probably, with a charge, before he laid
them up in the ark, to show them publicly, that
they might be seen and read of all men, and so
what they had heard with the hearing of the ear
might now be brought to their remembrance.
Thus the law was given by Moses, but grace and
truth came by Jesus Christ.
CHAP. XXXII.
It is a very lamentable interruption which the story of this
chapter gives to the record of the establishment of the
church and of religion among the Jews. Things went
on admirably well toward that happy settlement : God
had showed himself very favourable, and the people also
had seemed to be pretty tractable ; Moses had now al
most completed his forty days upon the mount, and, we
may suppose, was pleasing himself with the thoughts of
^he very joyful welcome he should have to the camp, of
Israel at his return, and the speedy setting up of the ta
bernacle among them. But, behold, the measures are bro
ken, the sin of Israel turns away those good things from
them, and puts a stop to the current of God's favours;
the sin that did the mischief, (would you think it?) was,
worshipping a golden calf. The marriage was ready to
be solemnized between God and Israel, but Israel plays
the harlot, and so the match is broken, and it will be no
easy matter to piece it again. Here is, I. The sin of Is
rael, and of Aaron particularly, in making the golden
calf for a god, (v. 1 . . 4. ) and worshipping it, v. 5, 6.
II. The notice which God gave of this to Moses, who
was now in the mount with him, (v. 7, 8.) and the sen
tence of his wrath against them, v. 9, 10. III. The in
tercession which Moses immediately made for them ill
the mount, (v. 11 . . 13.) and the prevalence of that in
tercession, v. 14. IV. His coming down from the mount;
when he became an eye-witness of their idolatry, (v.
15 . . 19.) in abhorrence of which, and as an expression
of just indignation, he brake the tables, (v. 19.) and
burnt the golden calf, v. 20. V. The examination of
Aaron about it, v. 21 . . 24. VI. Execution done upon
the ring-leaders in the idolatry, v. 25.. 29. VII. The
further intercession Moses made for them, to turn away
the wrath of God from them, (v. 30. . 32.) and a reprieve
granted thereupon, reserving them for a further reckon
ing, v. 33 . . 35.
1. A ND when the people saw that Moses
J\. delayed to come down out of the
mount, the people gathered themselves to
gether unto Aaron, and said unto him, Up,
make us gods, which shall go before us; for
as for this Moses, the man that brought us
up out of the land of Egypt, we wot not
what is become of him. 2. And Aaron
said unto them, Break off the golden ear
rings, which are in the ears of your wives,
of your sons, and of your daughters, and
bring them unto me. 3. And all the peo
ple brakevoff the golden ear-rings which
were in their ears, and brought them 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 made
proclamation, and said, To-morrow is a
feast to the Lord. 6. And they rose up

340

EXODUS, XXXII.

early on the morrow, and offered burnt-
offerings, and brought peace-offerings:, and
the people sat down to eat and to drink,
and rose up to play.
While Moses was in the mount, receiving the
law from God, the people had time to meditate
upon what had been delivered, and prepare them
selves for what was further to be revealed, and
forty days were little enough for that work; but, in
stead of that, there were those among them that
were contriving how to break the laws they had al
ready received, and to anticipate those which they
were in expectation of. On the thirty-ninth day of
the forty, the plot broke out of rebellion against the
Lord. Here is,
L A tumultuous address which the people made
to Aaron, who was intrusted with the government,
in the absence of Moses; (v. 1.) Up, make us gods,
•which shall go before us. 1. See the ill effect of
Moses's absence from them ; if he had not had God's
call both to go and stay, he had not been altogether
free from blame. Those that have the charge of
others, as magistrates, ministers, and masters of fa
milies, ought not, without just cause, to absent
themselves from their charge, lest Satan get advan
tage thereby. 2. See the fury and violence of a
multitude, when they are influenced and corrupted
by such as lie in wait to deceive. Some few, it is
likely, were at first possessed with this humour,
while many, who would never have thought of it, if
they had not put it into their hearts, were brought
to follow their pernicious ways; and, presently,
such a multitude were carried down this stream,
that the few who abhorred the proposal durst not
so much as enter their protestation against it. Be
hold, how great a matter a little fire kindles!
Now what was the matter with this giddy multi
tude? (1.) They were weary of waiting for the promised
land. They thought themselves detained too long
at mount Sinai; though there they lay very safe and
very easy, well-fed and well taught, yet they were
impatieht to be going forward; they had a God that
stayed with them, and manifested his presence with
them by the cloud, but that would not serve, they
must have a God to go before them; they are for
hastening to the land flowing with milk and honey,
and cannot stay to take their religion along with
them. Note, Those that would anticipate God's
counsels are commonly precipitate in their own.
We must first wait for God's law before we catch
at his promises. He that believeth doth not make
haste; nor more haste than good speed.
(2.) They were weary of waiting for the return
of Moses. When he went up into the mount, he
had not told them, (for God had not told him, ) how
long he must stay; and therefore, when he had out-
staid their time, though they were every way well
provided for, in his absence, some bad people ad
vanced I know not what surmises concerning his
delay; As for this Moses, the man that brought us
up out of Egypt, we wot not what is become of
him. Observe, [1.] How slightly they speak of his
person, this Moses'. Thus ungrateful are they to
Moses, who had showed such a tender concern for
them, and thus do they walk contrary to God.
While God delights to put honour upon him, they
delight to put contempt upon him, and this to the
face of Aaron his brother, and now his viceroy.
Note, The greatest merits cannot secure men from
the greatest indignities and affronts in this ungrate
ful world. [2.] How suspiciously they speak of
this delay; We wot not what is become of him.
They thought he was either consumed by the de

vouring fire, or starved for want of food, as if that
God, who kept and fed them that were so unwor
thy, would not take care for the protection and
supply of Moses his favourite. Some of them, that
were willing to think well of Moses, perhaps sug
gested that he was translated to heaven like Enoch;
while others, that cared not how ill they thought
of him, insinuated that he had outrun his under
taking, as unable to go on with it, and was returned
to his father-in-law to keep his flock. All these
suggestions were perfectly groundless and absurd,
nothing could be more so; it was easy to tell what
was become of him: he was seen to go into the
cloud, and the cloud he went into was still seen by
all Israel upon the top of the mount; they had all
the reason in the world to conclude that he was
safe there; if the Lord had been pleased to kill
him, he would not have showed him such favours
as these. If he tarried long, it was because God
had a great deal to say to him, for their good; he
resided upon the mount as their ambassador, and he
would certainly return, as soon as he had finished
the business he went upon; and yet they make this
the colour of their wicked proposal — We wot not
what is become of him. Note, First, Those that
are resolved to think ill, when they have ever so
much reason to think well, commonly pretend that
they know not what to think. Secondly, Misinter
pretations of our Redeemer's delays are the occa
sion of a great deal of wickedness. Our Lord
Jesus is gone up into the mount of glory, where he
is appearing in the presence of God for us, but out
of our sight; the heavens must contain him, must
conceal him, that we may live by faith. There he
has been long, there he is yet; hence unbelievers
suggest that they wot not what is become of him;
and ask, Where is the promise of his coming? (2
Pet. 3. 4.) as if, because he is not come yet, he
would never come. The wicked servant imboldens
himself in his impieties, with this consideration,
My Lord delays his coming. Thirdly, Weariness
in waiting betrays us to a great many temptations.
This began Saul's ruin; he staid for Samuel to the
last hour of the time appointed, but had not pa
tience to stay that hour; (1 Sam. 13. 8, &c.) so
Israel here, if they could but have staid one day
longer, would have seen what was become of Mo
ses. The Lord is a God of judgment, and must
be waited for till he comes, waited for though he
tarry; and then we shall not lose our labour, for he
that shall come will come, and will not tarry.
(3.) They were weary of waiting for a divine
institution of religious worship among them, for
that was the thing they were now in expectation of.
They were told that they must serve God in this
mountain, and fond enough they would be of the
pomp and ceremony of it; but, because that was
not appointed them so soon as they wished, they
would set their own wits on work to devise signs of
God's presence with them, and would glory in
them, and have a worship of their own invention,
probably, such as they had seen among the Egyp
tians; for Stephen says, that when they said unto
Aaron, Make us gods, they did, in heart, turn
back into Egypt, Acts 7. 39, 40. This was a very
strange motion, Up, make us gods. If they wot
not what was become of Moses, and thought him
lost, it had been decent for them to have appointed
a solemn mourning for him for certain days; but see
how soon so great a benefactor is forgotten. If
they had said, "Moses is lost, make us a gover
nor," there had been some sense in it, though a
great deal of ingratitude to the memory of Moses,
and contempt of Aaron and Hur, who were left
lords-justices in his absence; but to say, Moses is
lost, make us a god, was the greatest absurdity
imaginable. Was Moses their God? Had he e\ er

EXODUS, XXXII.

341

pretended to be so? Whatever was become of
Moses, was it not evident, beyond contradiction,
that God was still with them? And had they any
room to question his. leading of their camp, who
victualled it so well every day? Could they have
any other god that would provide so well for them
as he had done, nay sas he nowv did? And yet,
Make us gods, which shall go before us! Gods?
How many would they have? Is not one sufficient?
Make us gods; and what good would gods of their
own making do them? They must have such gods
to go before them as could not go themselves fur
ther than they were earned! So wretchedly be
sotted and intoxicated are idolaters: they are mad
upon their idols, Jer. 50. 38.
II. Here is the demand which Aaron makes of
their jewels thereupon; (v. 2.) Bring me your
golden ear-rings. We do not find that he said one
word to discountenance their proposal; he did not
reprove their insolence, did not reason with them
to convince them of the sin and folly of it, but
seemed to approve the motion, and showed himself
not unwilling to humour them in it. One would
hope he designed, at first, only to make a jest of it,
and, by setting up a ridiculous image among them,
to expose the motion, and show them the folly of
it. But if so, it proved ill-jesting with sin, just as
it is of dangerous consequence for the unwary fly to
play about the candle. Some charitably suppose,
that when Aaron bid them break off their ear-rings,
and bring him those, he did it with design to crush
the proposal; believing, that, though their covet-
ousness would have let them lavish gold out of the
bag to make an idol of, (Isa. 46. 6. ) yet their pride
would not have suffered them to part with their
golden ear-rings. But it is not safe to try how far
men's sinful lusts will carry them in a sinful way,
and what expense they will be at; it proved here a
dangerous experiment.
III. Here is the making of the golden calf, v.
3, 4. 1. The people brought in their ear-rings to
Aaron, whose demand of them, instead of dis
couraging the motion, perhaps did rather gratify
their superstition, and beget in them a fancy that
the gold taken from their ears would be the most
acceptable, and would make the most valuable god.
Let their readiness to part with their rings to make
an idol of, shame us out of our niggardliness in the
services of the true God. Did they not draw back
from the charge of their idolatry? And shall we
grudge the expenses of our religion, or starve so
good a cause? 2. Aaron melted down their rings,
and, having a mould prepared for the puipose,
poured the melted gold into it, and then produced
it in the shape of an ox or calf, giving it some
finishing strokes with a graving tool. Some think
that Aaron chose this figure for a sign or token of
the divine presence, because he thought the head
and homs of an ox a proper emblem of the divine
Eower, and yet, being so plain and common a thing,
e hoped the people would not be so sottish as to
worship it. But it is probable that they had learnt
of the Egyptians thus to represent the Deity, for it
is said, (Ezek. 20. 8.) They did not forsake the
idols of Egypt, and, (ch. 23. 8.) Neither left she
her whoredoms brought from Egypt. Thus they
changed their glory into the similitude of an ox,
(Ps. 106. 20.) and proclaimed their own folly, be
yond that of other idolaters, who worshipped the
host of heaven.
IV. Having made the calf in Horeb, they wor
shipped the graven image, Ps. 106. 19. 1. Aaron,
seeing the people fond of their calf, was willing yet
further to humour_ them, and he built an altar be
fore it, and proclaimed a feast to the honour of it,
(v. 5.) a feast of dedication. Yet he calls it a feast
t) Jehovah; for, brutish as they were, they did not

imagine that this image was itself a god, nor did
they design to terminate their adoration in the
image, but they made it for the representation of
the true God, whom they intended to worship in
and through this image; and yet this did not excuse
them from gross idolatry, any more than it will
excuse the Papists, whose plea it is, that they do
noil worship the image, but God by the image; so
making themselves just such idolaters as the wor
shippers of the golden calf, whose feast was a
feast to Jehovah, and proclaimed to be so, that the
most ignorant and unthinking might not mistake it.
2. The people are forward enough to celebrate thr*
feast; (v. 6. ) They rose up early on the morrow, to
show how well pleased they were with the solem
nity, and, according to the ancient rites of worship, *
they offered sacrifice to this new-made deity, and
then feasted upon the sacrifice; thus having, at the
expense of their ear-rings, made their god, they
endeavoured, at the expense of their beasts, to'
make this god propitious. Had they offered the
sacrifices immediately to Jehovah, without the in
tervention of an image, they might (for aught I
know) have been accepted, (ch. 20. 24.) but, having
set up an image before them, as a symbol of God's
presence, and so changed the truth of God into a
lie, these sacrifices were an abomination, nothing
could be more so. When this idolatry of their's is
spoken of in the New Testament, the account of
their feast upon the sacrifice is quoted and referred
to; (1 Cor. 10. 7.) They sat down to eat and drink
of the remainder of what was sacrificed, and then
rose up to play; to play the fool,- to play the wan
ton. Like god, like worship. They would not
have made a calf of their god, if they had not first
made their belly their god; but when the god was
a jest, no marvel that the service was sport; being
vain in their imaginations, they became vain in their
worship, so great was this vanity.
Now, (1.) It was strange that any of the people,
especially so great a number of them, should do
such a thing. Had they not, but the other day, in
this very place, heard the voice of the Lord God
speaking to them out of the midst of the fire,
Thou shalt not make to thyself any graven image?
Had they not heard the thunder, seen the light
nings, and felt the earthquake, with the dreadful
Eomp of which this law was given? Had they not
een particularly cautioned not to make gods of
gold? ch. 20. 23. Nay, had they not themselves
solemnly entered into covenant with God, and pro
mised that all that which he had said unto them
they would do, and would be obedient? ch. 24. 7.
And yet, before they stirred from the place where
this covenant had been solemnly ratified, and before
the cloud was removed from the top of mount
Sinai, thus to break an express command, in defi
ance of an express threatening, that this iniquity
should be visited upon them and their children —
what shall we think of it? It is a plain indication
that the law was no more able to sanctify, than it
was to justify; by it is the knowledge of sin, but not
the cure of it. This is intimated in the emphasis
laid upon the place where this sin was committed;
(Ps. 106. 19. ) They made a calf in Horeb, the very
place where the law was given. It was otherwise
with those that received the gospel; they immedi
ately turned from idols, 1 Thess. 1. 9.
(2.) It was especially strange that Aaron should
be so deeply concerned in this sin, that he should
make the calf and proclaim the feast! Is this
Aaron, the saint of the Lord; the brother of Moses
his prophet, that could speak so well, (ch. 4. 14. )
and yet speaks not one word against this idolatry?
Is this he that had not only seen, but had been em
ployed in summoning, the plagues of Egypt, and
the judgments executed upon the gods of the

342

EXODUS, ^XXII.

Egyptians? What! and yet himself copying out
the abandoned idolatries of Egypt? With what
face could they say, These are the gods that
brought thee out of Egypt, when they thus bring
the idolatry of Egypt (the worst thing there) along
¦with them? Is this Aaron, who had been with
Moses in the mount, (ch. 19.. 24. — 24 9.) and knew
that there was no manner of similitude seen there,
by which they might make an image? Is this
Aaron, who was intrusted with the care of the
people, in the absence of Moses? Is he aiding and
abetting in this religion against the Lord? How
was it possible that he should ever do so sinful a
thing? Either he was strangely surprised into it,
and did it when he was half asleep; or he was
frightened into it by the outrages of the rabble.
The Jews have a tradition, that his colleague Hur
opposing it, the people fell upon him and stoned
him, (and therefore we never read of him after,)
and that this frightened Aaron into a compliance.
And God left him to himself, [1.] To teach us
what the best of men are when they are so left,
that we may cease from man, and that he who
thinks he stands may take heed lest he fall. [2.]
Aaron was, at this time, destined by the divine ap
pointment to the great office of the priesthood;
though he knew it not, Moses in the mount did;
now, lest he should be lifted up above measure with
the honours that were to be put upon him, a mes
senger of Satan was suffered to prevail over him,
that the remembrance thereof might keep him
humble all his days. He who had once shamed
himself so far as to build an altar to a golden calf,
must own himself altogether unworthy of the
honour of attending at the altar of God, and purely
indebted to free grace for it. Thus pride and
boasting were for ever silenced, and a good effect
brought out of a bad cause. By this likewise it
was showed that the law made them priests which
had infirmity; and needed first to offer for their
own sins.
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 com
manded 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. 9. And
the Lord said unto Moses, I have seen
this people, and, behold, it is a stiff-necked
people: 10. Now therefore let me alone,
that my wrath may wax hot against them,
and that I may consume them : and I will
make of thee a great nation. 11. And
Moses besought the Lord his God, and
said, Lord, why doth thy wrath wax hot
against thy people, which thou hast brought
forth out of the land of Egypt with great
power, and with a mighty hand? 12.
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 people: 13. Remember

Abraham, Isaac, and Israel, thy servants,
to whom thou swearest by thine own self,
and saidst unto them, I will multiply your
seed as the stars of heaven ; and all this
land that 1 have spoken of will I give unto
your seed, and they shall inherit it for ever.
14. And the Lord repented of the evil
which he thought to do unto his people.
Here,
I. God acquaints Moses with what was doing in
the camp, while he was absent, v. 7, 8. He could
have told him sooner, as soon as the first step was
taken towards it, and have hastened him down to
prevent it; but he suffered it to come to this height,
for wise and holy ends, and then sent him down to
punish it. Note, It is no reproach to the holiness
of God, that he suffers sin to be committed, since
he knows, not only how to restrain it when he
pleases, but how to make it serviceable to the de- .
signs of his own glory. Observe what God here
says to Moses concerning this sin. 1. That they
had corrupted themselves. Sin is the corruption or
depravation of the sinner, and it is a self-corrup
tion; every man is tempted when he is drawn aside
of his own lust. 2. That they had turned asidt
out of the way. Sin is a deviation from the way
of our duty into a by-path; when they promised to
do all that God should command them, they set out
as fair as could be; but now they missed their way,
and turned aside. 3. That they had turned aside
quickly; quickly after the law was given them, and
they had promised to obey it; quickly after God had
done such great things for them, and declared his
kind intentions to do greater. They soon forgot
his works. To fall into sin quickly after we have
renewed our covenants with God, or received spe
cial mercy from him, is very provoking. 4. He
tells him particularly what they had done; They
have made a calf, and worshipped it. Note, Those
sins which are concealed from our governors are
naked and open before God. He sees that which
they cannot discover, nor is any of the wickedness
of the world hid from him. We could not bear to
see the thousandth part of that provocation which
God sees every day, and yet keeps silence. 5. He
seems to disown them, in saying to Moses, They
are thy people which thou broughtest up out of the
land cf Egypt; as if he had said, " I will not own
any relation to them, or concern for them; let it
never be said that they are my people, or that I
brought them out of Egypt." Note, Those that
corrupt themselves, not only shame themselves,
but even make God himself ashamed of them, and .
of his kindness to them. 6. He sends him down .
to them with all speed; Go, get thee down. He
must break off even his communion with God, to
go and do his duty as a magistrate among the peo
ple; so must Joshua, ch. 7. 10. Every thingjis
beautiful in its season.
II. He expresses his displeasure against Israel for
this sin, and the determination of his justice to cut
them off, v 9, 10. 1. He gives this people their true
character; " It is a stiff-necked people, unapt to
come under the yoke of the divine law, and govern
ed, as it were, by a spirit of contradiction, averse
to all good, and prone to evil; obstinate against the
methods employed for their cure." Kfote, The
righteous God sees, not only what we do, but what
we are; not only the actions of our lives, but the dis
positions of, our spirits, and has an eye to them in
all his proceedings. 2. He declares what was their
just desert — that his wrath should wax hot against
them, so as to consume them at once, and blot out
their- name from under heaven; (Deut. 9. 14.) not

EXODUS, XXX11.

343

only catt them out of covenant, but chase them out
of the world. Note, Sin exposes us to the wrath
of God; and that wrath, if it be not allayed by di
vine mercy, will burn us up as stubble. It was
just with God to let the law have its course against
sinners, and to cut them off immediately in the
very act of sin ; and if he should do so, it would be
neither loss nor dishonour to him. 3. He desires
Moses (though in a gentle manner) not to intercede
for them; Therefore let me alone. What did Mo
ses, or what could he do, to hinder God from con
suming them? When God resolves to abandon a
people, and the decree of ruin is gone forth, no in
tercession can prevent it, Ezek. 14. 14. Jer. 15. 1.
But God would thus express the greatness of his
just displeasure against them, after the manner of
men who would have none to intercede for those
they resolve to be severe with. Thus also he would
Eut an honour upon prayer, intimating that nothing
ut the intercession of Moses could save them from
ruin, that he might be a type of Christ, by whose
mediation alone God would reconcile the world unto
himself. That the intercession of Moses might ap
pear the more illustrious, God fairly offers him, that
if he would not interpose in this matter, he would
make of Mm a great nation; that either, in process
of time, he would raise up a people out of his loins,
or that he would immediately, by some means or
other, bring another great nation under his govern
ment and conduct, so that he should be no loser by
their ruin. Had Moses been of a narrow selfish
spirit, he would have closed with this offer; but he
prefers the salvation of Israel before the advance
ment of his own family: here was a man fit to be a
governor. III. Moses earnestly intercedes with God on their
behalf; (v. 11 . . 13.) he besought the Lord his God.
If God would not be called the God of Israel, yet
he hoped he might address him as his own God.
What interest we have at the throne of grace we
should improve for the church of God, not for our
friends. Now Moses is standing in the gap to turn away
the wrath of God, Ps. 106. 23. He wisely took the
hint which God gave him, when he said, Let me
alone; which, though it seemed to forbid his inter
ceding, did really encourage it, by showing what
power the prayer of faith has with God. In such
a case, God wonders if there be no intercessor, Isa.
59. 16.
Observe, 1. His prayer; (v. 12.) Turn from thy
fierce wrath; not as if he thought God was not just
ly angry; but he begs that he would not be so great
ly angry as to consume them. "Let mercy re
joice against judgment; repent of this evil; change
the sentence of destruction into that of correction."
2., His pleas. He fills his mouth with arguments,
not to move God, but to express his own faith, and
to excite his own fervency in prayer. He urges,
(1») God's interest in them, the great things he
had already done for them, and the vast expense of
favours and miracles he had been at upon them, v.
11. God had said to Moses, (y. 7.) They are thy
people which thou broughtest up out of Egypt ;but
Moses humbly turns them back upon God again,
" They are thy people, thou art their Lord and
Owner, I am but their servant; thou broughtest
them forth out of Egypt, I was but the instrument
in thy hand; that was done in order to their deliver
ance, which thou only couldest do." Though their
being his people was a reason why he should be an
gry with them for setting up another god, yet it was
a reason why he should' not be angry with them, so
as to consume them. Nothing is more natural than for
a father to correct his son, but nothing more unna
tural than for a father to slay his son. And as the
relation is a good plea, (" They are thy people,")

so is the experience they had of his kindness to
them; " Thou broughtest them out of Egypt,
though they were unworthy, and had there served
the gods of the Egyptians, Josh. 24. 15. If thou
didst that for them, notwithstanding their sins in
Egypt, wilt thou undo it for their sins of the same
nature in the wilderness?"
(2.) He pleads the concern of God's glory; (v,
12.) Wherefore should the Egyptians say, For
mischief did he bring them out ? Israel is clear to
Moses, as his kindred, as his charge; but it is the
glory of God that he is most concerned for, that
lies nearer his heart than any thing else. It Israel
could perish without any reproach to God's name,
Moses could persuade himself to sit down contented;
but he cannot bear to hear God reflected on, and
therefore this he insists upon, Lord what will the
Egyptians say ? Their eyes, and the eyes of all
the neighbouring nations, were now upon Israel;
from the wondrous beginnings of that people, they
raised their expectations of something great in their
latter end; but if a people, so strangely saved,
should be suddenly ruined, what would the world
say of it, especially the Egyptians, who have such
an implacable hatred both to Israel and to the God
bf Israel? /They will say, 'tGod was either weak,
and could hot, or fickle, and would not, complete
the salvation he began; he brought them forth to
that mountain, not to sacrifice, (as was pretended,)
but to be sacrificed." They will not consider the
provocation given by Israel to justify the proceed-,
ing, but will think it cause enough for triumph that
God and his people could not agree, but that their
God had done that which they (the Egyptians)
wished to see done. Note, The glorifying o"f God's
name, as it ought to be our first petition, (it is so in
the Lord's prayer,) so it ought to be our great
plea; (Ps. 79. 9.) Do not disgrace the throne of thy
glory; (Jer. 14. 21.) and see Jer. 33. 8, 9. And if
we would with comfort plead this with God, as a
reason why he should not destroy us, we ought to
plead it with ourselves as a reason why we should
not offend him; What will the Egyptians say ?
We ought always to be very careful that the name
of God and his doctrine be not blasphemed through
us. (3. ) He pleads God's promise to the patriarchs
that he would multiply their seed, and give_ them
the land of Canaan for an inheritance, and this pro
mise confirmed by an oath, an oath by himself,
since he could swear by no greater, v. 13. God's
Eromises are to be our pleas in prayer; for what he
as promised he is able to perform, and the honour
of his truth is engaged for the performance of it.
" Lord, if Israel be cut off, what will become of the
promise? Shall their unbelief make that of no ef
fect? God forbid." Thus we must take our en
couragement in prayer from God only.
IV. God graciously abates bf the rigour of the
sentence, and repented of the evil he thought to do;
(v. 14.) though he designed to punish them, yet he
would not ruin them. See here, 1. The power of
prayer; God suffers himself to be prevailed with by
the humble believing importunity of intercessors.
2. The compassion of God toward poor sinners,
and how ready he is to forgive. Thus he has given
other proofs beside his own oath, that he has no
pleasure in the death of them that die: for he not
only pardons, upon the repentance of sinners, but
spares and reprieves, upon the intercession of others
for them.
15. And Moses turned, and went down
from the mount, and the two tables of the
testimony were in his hand : the tables were
written on both their sides : on the one side

344

EXODUS, XXXII.

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 up
on the tables. 1 7. And when Joshua heard
the noise of the people as they shouted, he
said unto Moses, There is a noise of war in
Ihe camp. 18. And he said, It is not the
voice of them that shout for mastery, nei
ther is it the voice of them that cry for being
overcome ; but the noise of them that sing do
1 hear. 19. And it came to pass, as soon
as he came nigh unto the camp, that he saw
the calf, and the dancing : and Moses' an
ger waxed hot, and he cast the tables out
of his hands, and brake them beneath the
mount 20. And he took the calf which
they had made, and burnt it in the fire, and
ground it to powder, and strewed it upon
the water, and made the children of Israel
drink of it.
Here is,
I. The favour of God to Moses, in trusting him
with the two tables of the testimony, though of
common stone, yet far more valuable than all the
precious stones that adorned the breast-plate of
Aaron. The topaz of Ethiopia could not equal
them, v. 15, 16. God himself, without the minis
try either of man or angel, (for aught that appears, )
wrote the ten commandments on these tables, on
both their sides, some on one table and some on the
other, so that they were folded together like a book,
to be deposited in the ark.
II. 1 he familiarity between Moses and Joshua.
While Moses was in the cloud, as in the presence-
chamber, Joshua continued as near as he might in
the ante-chamber, (as it were,) waiting till Moses
came out, that he might be ready to attend him;
and though he was all alone for forty days, (fed, it
is likely, with manna, ) yet he was not weary of wait
ing, as the people were, but when Moses came
down he came with him, and not till then. And
here we are told what constructions they put upon
the noise that they heard in the camp, v. 17, 18.
Though Moses had been so long in immediate con
verse with God, yet he did not disdain to talk freely
with his servant Joshua. Those whom God ad
vances he preserves from being puffed up. Nor
did he disdain to talk of the affairs of the camp.
Blessed Paul was not the less mindful of the church
on earth, for his having been in the third heavens,
where he heard unspeakable words. Joshua, who
was a military man, and had the command of the
train-bands, feared there was a noise of war in the
camp, and then he would be missed; but Moses,
having received notice of it from God, better dis
tinguished the sound, and was aware that it was the
voice of them that sing; but it does not appear that
he told Joshua what he knew of the occasion of
their singing; for we should not be forward to pro
claim men's faults, they will be known too soon.
III. The great and just displeasure of Moses
against Israel for their idolatry. Knowing what to
expect, he was presently aware of the golden calf,
and the sport the people made with it: he saw how
merry they could be in his absence, how soon he
was forgotten among them, and what little thought
they had of him and his return. He might justly
take this ill, as an affront to himself, but that was
the Ujast part of the grievance; he resented it as an
offence to God, and the SGandal of his people. See
what a change it is, to come down from the mount

of communion with God to converse with a world
that lies in wickedness; in God we see nothing but
what is pure and pleasant, in the world nothing but
pollution and provocation. Moses was the meekest
man on the earth, and yet, when he saw the calf,
and the dancing, his anger waxed hot. Note, It is
no breach of the law of meekness to show our dis
pleasure at the wickedness of the wicked. Those
are angry, and sin not, that are angry at sin only,
not as against themselves, but as against God.
Ephesus is famous for patience, and yet cannot bear
them which are evil, Rev. 2. 2. It becomes us to be
cool in our own cause, but warm in God's. Moses
showed himself very angry, both by breaking the
tables, and burning the calf, that he might, by these
expressions of strong indignation, awaken the peo-
Ele to a sense of the greatness of the sin they had
een guilty of, which they would have been ready
to make hght of, if he had not thus showed his re
sentments, as one in earnest for their convictions.
1. To convince them that they had forfeited and
lost the favour of God, he brake the tables, v. 19.
Though God knew of their sin before Moses came
down, yet he did not order him to leave the tables
behind him, but gave them to him, to take down in
his hand, that the people might see how forward
God was to take them into covenant with himself, and
that nothing but their own sin prevented it; yet he
put it into his heart, when the iniquity of Ephraim
was discovered, (as the expression is, Hosea 7. 1.)
to break their tables before their eyes, (as it is Deut.
9. 17.) that the sight of it might the more affect
them, and fill them with confusion, when they saw
what blessings they had lost Thus by being guilty
of so notorious an infraction of the treaty now on
foot, the writings were torn, then when they lay
ready to be sealed. Note, The greatest sign of
God s displeasure, angainst any person or people, is
his taking of his law from them. The breaking of
the tables is the breaking of the staff of beauty and
band; (Zech. 11. 10, 14.) it leaves a people un
churched and undone. Some think that Moses sin
ned in breaking the tables, and observe, that, when
men are angry, they are in danger of breaking all
God's commandments; but it rather seems to be an
act of justice than of passion, and we do not find
that he himself speaks of it afterward (Deut 9.
17.) with any regret
2. To convince them that they had betaken them
selves to a god that could not help them, he burnt
the calf, (v. 20.) melted it down, and then filed it
to dust; that the powder to which it was reduced
might be taken notice of throughout the camp, he
strawed it upon that water which they all drank of.
That it might appear that an idol is nothing m the
world, (1 Cor. 8. 4.) he reduced this to atoms, that
it might be as near nothing as could be. To show
that false gods cannot help their worshippers, he
here showed that this could not save itself, Isa. 46.
1, 2. And to teach us that all the relics of idolatry
ought to be abolished, and that the names of Baa
lim should be taken away, the very dust to which it
was ground was scattered. Filings of gold are pre
cious, (we say,) and therefore are carefully gather
ed up; but the filings of the golden calf were odious,
and must be scattered with detestation. Thus the
idols of silver and gold must be cast to the moles
and the bats, (Isa. 2. 20. — 30. 22.) and Ephraim
shall say, What have I to do any more with idols ?
His mixing this powder with their drink signified to
them that the curse they had thereby brought upon
themselves would mingle itself with all their enjoy
ments, and imbitter them; it would enter into their
bowels like water, and like oil into their bones.
The backslider in heart shall be filled with his own
ways; he shall drink as he brews. ^These were, in
deed waters of Marah.

EXODUS, XXXII.

345

21. And Moses said unto Aaron, 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, that
they are set on mischief. 23. For they said
unto me, Make us gods which shall go be
fore us : for as for this Moses, the man that
brought us up out ofthe land of Egypt, we
wot not what is become of him. 24. And I
said unto them, Whosoever hath any gold,
let them break it off. So they gave it me:
then I cast it into the fire, and there came
out this calf. 25. And when Moses saw
that the people were naked, (for Aaron had
made them naked unto their shame, among
their enemies,) 26. Then Moses stood in
the gate of the camp, and said, Who is on
the Lord's side ? let him come unto me.
And all the sons of Levi gathered them
selves together unto him. 27. And he said
unto them, Thus saith the Lord God of Is
rael, Put every man his sword by his side,
and go in and out from gate to gate through
out the camp, and slay every man his bro
ther, and every man his companion, and
every man his neighbour. 28. And the
children of Levi did according to the word
of Moses : and there fell of the people that
day about three thousand men. 29. For
Moses had said, Consecrate yourselves to
day to the Lord, even every man upon his
son, and upon his brother ; that he may be
stow upon you a blessing this day.
Moses having showed his just indignation against
the sin of Israel, by breaking the tables and burning
the calf, now proceeds to reckon with the sinners,
and to call them to an account; herein acting as
God's representative, who is not only a holy God,
and hates sin, but a just God, and is engaged in ho
nour to punish it, Isa. 59. 18. Now,
I. He begins with Aaron, as God began with
Adam, because he was the principal person, though
not first in the transgression, but drawn into it. Ob
serve here,
1. The just reproof Moses gives him, v. 21. He
does not order him to be cut off as those (v. 27.)
that had been the ring-leaders in the sin. Note, A
great deal of difference will be made between those
that presumptuously rush into sin, and those that
through infirmity are surprised into it; between
those that overtake the fault that flees from them,
and those that are overtaken in the fault they flee
from: see Gal. 6. 1. Not but that Aaron deserved
to have been cut off for this sin, and had been so, if
Moses had not interceded particularly for him, as
appears Deut 9. 20. And having prevailed with
God for him, to save him from ruin, he here expos
tulates with him, to bring him to repentance. He
Suts Aaron upon considering, (1.) What he had
one to his people; Thou hast brought so great a sin
upon them. The sin of idolatry is a great sin, so
great a sin, that the evil of it cannot be expressed;
the people, as the first movers, might be said to
bring the sin upon Aaron; but he, being a magis
trate, who should have suppressed it, and yet aid
ing and abetting it, might truly be said to bring it
Vol. i.— 2 X

upon them, because he hardened their hearts and
strengthened their hands in it. It is a bad thing for
governors to humour people in their sins, and give
countenance to that to which they should be a.ter-
ror. Observe, in general, Those who bring sin up
on others, either by drawing them into.it, or en
couraging them in it, do more mischief than they
are aware of; we really hate those whom we either
bring to suffer sin upon, Lev. 19. 17. Those .that
share in sin help to break their partners, and really
ruin one another. (2.) What moved him to it;
What did this people unto thee? He takes it for
granted that it must needs be something more than
ordinary that prevailed with Aaron to do such a
thing, thus insinuating an excuse for him, because
he knew that his heart was upright; " What did
they? Did they accost thee fairly, and wheedle
thee into it; and dost thou displease thy God to
please the people? Did they overcome thee by
importunity; and hadst thou so little resolution left
as to yield to the stream of a popular clamour? Did
they threaten to stone thee; and couldst not thou
have, opposed God's threatenings to their's, and
frightened them worse than they could frighten
thee?" Note, We must never be drawn into sin by
any thing that man can say or do to us, for it will
not justify us to say that we were so drawn in. Men
can but tempt us to sin, they cannot force us. Men
can but frighten us; if we do not comply, they can
not hurt us.
2. The frivolous excuse Aaron makes for him
self. We will hope that he testified his repentance
for the sin, afterward, better than he did now; for
what he says here has little in it of the language of
a penitent. If a just man fall, he shall rise again,
but perhaps not quickly. (1.) He deprecates the
anger of Moses only, whereas he should have de
precated God's anger in the first place; Let not the
anger of my Lord wax hot, -u. 22. (2. ) He lay s all
the fault upon the people; They are set on mischief,
and they said, Make us gods. It is natural to us to
endeavour thus to transfer our guilt; we have it in
our kind, Adam and Eve did so: sin is a brat that
nobody is willing to own. Aaron was now the chief
magistrate, and had power over the people, and
yet pleads that the people overpowered him: he
that had authority to restrain them, yet had so little
resolution as to yield to them. (3.) It is well if he
did not intend a reflection upon Moses, as accessary
to the sin, by staying so long on the mount, in re
peating, without need, that invidious surmise of the
people, As for this Moses, we wot not what is be
come of him, v. 23. (4.) He extenuates and con
ceals his own share in the sin, as if he had only bid
them break off their gold that they had about them,
intending to make a hasty assay for the present, and
to try what he could make of the gold that was next
at hand; and childishly insinuates, that, when he
cast the gold into the fire, it came out, either by
accident or by the magic art of some of the mixed
multitude, (as the Jewish writers dream,) in this
shape; but not a word of his graving and fashioning
it, v. 24. But Moses relates to all ages what he
did, (v. 4. ) though he himself here would not own it.
Note, He that covers, his sins shall not prosper, for
sooner or later it will be discovered. Well, this
was all Aaron had to say for himself; and he had
better have said nothing, for his rfrfence did but ag
gravate his o/"fence; and yet he is not only spared,
but preferred; as sin did abound, grace did much
more abound.
II. The people are next to be judged for this sin.
The approach of Moses, soon spoiled their sport,
and turned their dancing into trembling. They that
hectored Aaron into a compliance with them in'their
sin durst not look Moses in the face, nor make the
least opposition to the severity which he thought fit

346

EXODUS, XXXII.

to use both against the idol and against the idola
ters. Note, It is not impossible to make those sins
which were committed with daring presumption
appear contemptible, when the insolent perpetra
tors of them slink away overwhelmed in their own
confusion. The king that sits upon the throne of
judgment scatters away all evil from his eyes. Ob
serve two things:
1. How they were exposed to shame by their sin;
the people were naked, (v. 25.) not so much because
they had some of them lost their ear-rings, (that
was inconsiderable, but because they had lost their
integrity, and lay under the reproach of ingratitude
to their best Benefactor, and a treacherous revolt
from their rightful Lord. It was a shame to them,
and a perpetual blot, that they changed their glory
into the similitude cf an ox. Other nations boasted
that they were true to their false gods; well may
Israel blush for being false to the true God. Thus
were they made naked, stripped of their ornaments,
iind exposed to contempt; stripped of their armour,
and liable to insults. Thus our first parents, when
they had sinned, became naked, to their shame.
Note, Those that do dishonour to God really bring
the greatest dishonour upon themselves: so Israel
here did, and Moses was concerned to see it, though
they themselves were not; he saw that they were
naked. 2. The course that Moses took to roll away this
reproach; not by concealing the sin, or putting any
false colour upon it, but by punishing it, and so bear
ing a public testimony against it; whenever it should
be cast in their teeth that they had made a calf in
Horeb, they might have this to say, in answer to
them that reproach them, that, though it was true
there were those that did so, yet justice was exe
cuted upon them. The government disallowed the
sin, and suffered not the sinners to go unpunished.
They did so, but they paid dear for it Thus (said
JGod) thou shalt put the evil away, Deut. 13. 5.
Observe here,
(1.) By whom vengeance was taken; by the chil
dren of Levi; (v. 26. 28.) not by the immediate
hand of God himself, as on Nadab and Abihu, but
by the sword of man, to teach them that idolatry
was an iniquity to be punished by the judge, being a
denial of the God that is above, Job, 31. 28. Deut.
13. 9. It was to be done by the sword of their own
brethren, that the execution of justice might re
dound more to the honour of the nation. And if
they must fall now into the hands of man, better so
than flee before their enemies. The innocent must
be called out to be the executioners of the guilty,
that it might be the more effectual warning to
themselves that they did not the like another time;
and the putting of them upon such an unpleasant
service, and so much against the grain as this must
needs be, to kill their next neighbours, was a pun
ishment to them too, for not appearing sooner to
Erevent the sin, and make head against it The
.evites particularly were employed in doing this
execution, for, it should seem, there were more of
them than of any other tribe that had kept them
selves free from the contagion, which was the more
¦laudable, because Aaron, the head of their tribe,
was so deeply concerned in it Now here we are told,
[1.] How the Levites were called out to this ser
vice; Moses stood in the gate ofthe camp, the place
ofjudgment; there he displayed a banner, as it were,
because ofthe truth, to enlist soldiers for God. He
proclaimed, Who is on the Lord's side? The idola
ters had set up the golden calf for their standard,
and now Moses set up his in opposition to them.
Now Moses clad himself "with zeal as with a robe,
and summoned all those to appear forthwith, that
were on God's side, against the golden calf. He
does not proclaim, as Jehu, " Who is on my side, (2

Kings 9. 32.) to avenge the indignity done to me?"
but, Who is on the Lord's side? It was God's cause
that he espoused against the evil-doers, Ps. 94. 16.
Note, First, ' There are two great interests on foot
•in the world, with the one or the other of which all
the children of men are siding. The interest of sin
and wickedness is the Devil's interest, and all wick
ed people side with that interest; the interest ot
truth and holiness is God's interest, with which all
godly people side; and it is a case that will not ad -
mit a neutrality. Secondly, It concerns us all to in
quire whether we are on the Lord's side or not
Thirdly, Those who are on his side are, compara
tively, but few, and sometimes seem fewer than
really they are. Fourthly, God does sometimes
call out those that are on his side, to appear for
him as witnesses, as soldiers, as intercessors.
[2. ] How they were commissioned for this ser
vice; (v. 27.) Slay every man his brother, that is,
" Slay all those that you know to have been active
for the making and worshipping of the golden calf,
though they were your own nearest relations or
dearest friends." The crime was committed pub
licly, the Levites saw who of their acquaintance
were concerned in it, and therefore needed no other
direction than their own knowledge whom to slay.
And probably the greatest part of those who were
guilty were known, and known to be so by some or
other of the Levites who were employed in the ex
ecution. Yet, it should seem, they were to slay
those only whom they found abroad in the streets of
the camp; for it might be hoped that those who
were retired into their tents were ashamed of what
they had done, and were upon their knees, repent
ing. Those are marked for ruin who persist in sin,
and are not ashamed of the abominations they have
committed, Jer. 8. 12. But how durst the Levites
encounter so great a body, who probably were much
enraged by the burning of their calf? It is easy to
account for this; sense of guilt disheartened the de
linquents, and a divine commission animated the ex
ecutioners. And one thing that put life into them
was, that Moses had said, Consecrate yourselves
to-day, to the Lord, that he may bestow a blessing
upon you; thereby intimating to them that they
now stood fair for preferment, and that, if they
would but signalize themselves upon this occasion,
it would be construed into such a consecration of
themselves to God, and to his service, as would put
ujjon their tribe a perpetual honour. Those that
consecrate themselves to the Lord he will set apart
for himself. Those that do the duty shall have the
dignity; and if we do signal services for God, he will
bestow special blessings upon us. There was a
blessing designed for the tribe of Levi; now, says
Moses, " Consecrate yourselves to the Lord, that
you may qualify yourselves to receive that bless
ing." The Levites were to assist in the offering of
sacrifice to God; and now they must begin with the
offering of these sacrifices to the honour of divine
justice. Those that are to minister about holy
things must be not only sincere and serious, but
warm and zealous, bold and courageous, for God
and godliness. Thus all Christians, but especially
ministers, must forsake father and mother, and pre
fer the service of Christ and his interest far before
their nearest and dearest relations; for if we love
them better than Christ,we are notworthyofhim. See
how the zeal ofthe Levites is applauded, Deut 33. 9.
(2.) On whom vengeance is taken; There fell of
the people that day about three thousand men, v.
28. Probably these were but few, in comparison
with the many that were guilty; but these were the
men that headed the rebellion, and were therefore
picked out, to be made examples of, for terror to
all others. They that in the morning were shout
ing and dancing, before night were dying in their

EXODUS, XXXII.

347

own blood: such a sudden change do the judgments
of God sometimes make with sinners that are secure
and jovial in their sin, as with Belshazzar by the
handwriting upon the wall. This is written for
warning to us; (1 Cor. 10. 7.) Neither be ye idola
ters, as were some of them. **
30. And it came to pass on the morrow,
that Moses said unto the people, Ye have
sinned a great sin : and now I will go up
unto the Lord ; peradventure I shall make
an atonement for your sin. 31. And Mo
ses 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, 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 the
•place of which I have spoken unto thee :
behold, mine angel shall go before thee:
nevertheless, in 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 Aaron made.
Moses, having executed justice upon the princi
pal offenders, is here dealing both with the people
and with God.
1. With the people, to bring them to repentance,
v. 30. When some were slain, lest the rest should
imagine, that, because they were exempt from the
capital punishment, they were therefore looked
upon as free from guilt, Moses here tells the survi
vors, Ye have sinned a great sin, and therefore,
though ye have escaped this time, Except ye re
pent, ye shall all likewise perish. That they might
not think lightly of the sin itself, he calls it a great
sin; and that they might not think themselves in
nocent, because perhaps they were not all so deeply
guilty as some of them that were put to death, he
tells them all, Ye have sinned a great sin. The
work of ministers is to show people their sins, and
the greatness of their sins; "You have sinned, and
therefore you are undone if your sins be not pardon
ed, for ever undone without a Saviour. It is a great
sin, and therefore calls for great sorrow, for it puts
you in great danger." To affect them with the
greatness of their sin, he intimates to them what a
difficult thing it would be to make up the quarrel
which God had with them for it 1. It would not
be done, unless he himself go up unto the Lord, on
purpose, and give as long and as solemn attendance
as he had done for the receiving of the law. And
yet, 2. Even so, it was but a peradventure that he
should make atonement for them : the case was ex
tremely hazardous. This should convince us of the
great evil there is in sin, that he who undertook to
make atonement found it no easy thing to do : it; he
must.^o up to the Lord, with his own blood, to
make atonement. The malignity of sin appears in
the price of pardons.
Yet it was some encouragement to the people,
* (when they were told that they had sinned a great
sin,) to hear that Moses, who had so great an inter
est in heaven, and so time an affection for them,
would go up unto the Lord to make atonement for
them. Consolation should go along with convic
tion: first wound, and then heal; show people first
the greatness of their sin, and then make known to

them the atonement, and give them hopes of mercy.
Moses will go up unto the Lord, though it be but a
peradventure that he should make atonement
Christ, the great Mediator, went upon greater cer
tainty than this, for he had lain in the bosom of the
Father, and perfectly knew all his counsels. But
to us poor supplicants it is encouragement enough,
in prayer for particular mercies, that, peradven
ture, we may obtain them, though we have not an
absolute promise, Zeph. 2. 3. It may be, ye shall
be hid. In our prayers for others, we should bt
humbly earnest with God, though it is but a perad
venture that God will give them repentance, 2 Tim.
2. 25.
II. He intercedes with God for mercy; wherein
observe, 1. How pathetic his address was. Moses return
ed unto the Lord, not to receive further instructions
about the tabernacle, there were no more confer
ences now about the matter. Thus men's sins and
follies make work for their friends and ministers,
unpleasant work, many times, and give great inter
ruptions to that work which they delight in. Moses
in this address expresses,
(1.) His great detestation of the people's sins, v.
31. He speaks as one overwhelmed with the hor
ror of it; Oh! this people have sinned a great sin:
God had first told him of it, (v. 7. ) and now he tells
God of it, by way of lamentation. He does not call
them God's people, he knew they were unworthy
to be called so; but thispeople, this treacherous un
grateful people, they have made them gods of gold.
It is a great sin indeed to make gold our god, as
they do that make it their hope, and set their heart
on it. He does not go about to excuse or extenuate
the sin; but what he had said to them, by way of
conviction, he says to God, by way of confession;
They have sinned a great sin; he came not to make
apologies, but to make atonement; "Lord, pardon
the sin, for it is great," Ps. 25. 11.
(2.) His great desire of the people's welfare;
(v. 32. ) Yet now it is not too great a sin for infinite
mercy to pardon, and therefore if thou wilt forgive
their sin; What then, Moses? It is an, abrupt ex
pression, " If thou wilt, I desire no more; if thou
wilt, thou wilt be praised, I shall be praised, and
abundantly recompensed for my intercession." It
is an expression like that ofthe dresser of the vine
yard; (Luke 13. 9.) If it bear fruit ; or, If thou
wilt forgive, is as much as, " O that thou wouldest
forgive!" as, (Luke 19. 42.) If thou hadst known,
is, O that thou hadst known. "Hut if not, if the
decree is gone forth, and there is no remedy, but
they must be ruined; if this punishment, which
has already been inflicted on many, is not sufficient,
(2 Cor. 2. 6.) but they must all be cut off, blot me,
I pray thee, out of the book which thou hast writ
ten ; that is, " If they must be cut off, let me be
cut off with them, and cut short of Canaan; if all
Israel must perish, I am content to perish with
them; let not the land cf promise be mine by survi
vorship." This expression may be illustrated from
Ezek. 13. 9, where this is threatened against the
false prophets, They shall not be written in the
writing of the house of Israel, neither shall they en
ter into the land of Israel. God had "told Moses, if
he would not interpose, he would make of him a
great nation, v. 10. " No," says Moses, " I am so
far from desiring to see my name and family built
upon the ruins of Israel, that I will choose rather to
sink with them. If I cannot prevent their destruc
tion, let me not see it ; (Numb. 11. 15.) let me not
be written among the living, (Isa. 4. 3.) nor among
those that are marked for preservation ; even let
me die in the last ditch." Thus he expresses his
tender affection for the people, and is a type ofthe
good Shepherd that lays down his lifefoi theshyp,

348

EXODUS, XXXIII.

(John 10. 11.) who was to be cut off from the land
ofthe living, for the transgression of my people,
Isa. 53. 8. Dan. 9. 26. He is also an example of
public spiritedness to all, especially to those in pub
lic stations. All private interests must be made
subordinate to the good and welfare of communi
ties. It is no great matter what becomes of us and
our families in this world, so that it go well with
the church of God, and there be peace upon Israel.
Moses thus importunes for a pardon, and wrestles
with God; not prescribing to him, "If thou wilt
not forgive, thou art either unjust or unkind;" no,
he is far from that; but, "If not, let me die with
the Israelites, and the will of the Lord be done."
2. Observe how prevalent his address was; God
would not take him at his word; no, he will not
blot any out of his book, but those that by their wil
ful disobedience have forfeited the honour of being
enrolled in it; (v. 33.) the soul that sins shall die,
and not the innocent for the guilty. This was also
an intimation of mercy to the people, that they
should not all be destroyed in a body, but those only
that had a hand in the sin. Thus Moses gets round
by degrees. God would not, at first, give him foil
assurance of his being reconciled to them, lest, if
the comfort of a pardon were too easily obtained,
they would be imboldened to do the like again, and
should not be made sensible enough of the evil of
the sin. Comforts are suspended, that convictions
may be the deeper impressed: also God would
herebv exercise the faith and zeal of Moses, their
great intercessor. Further, in answer to the ad
dress of Moses, (1.) God promises to go on with his
kind intention of giving them the land of Canaan,
(notwithstanding this,) the land he had spoken to
them of, v. 34. Therefore he sends Moses back
to them to lead them, though they were unworthy
of him, and promises that his angel should go be
fore them, some created angel that was employed
in the common services of the kingdom of provi
dence, which intimated that they were not to ex
pect any thing for the future to be done for them,
out of the common road of providence, nor any thing
extraordinary. Moses afterward obtained a pro
mise of God's special presence with them; (ch. 33.
14, 17.) but, at present, this was all he could pre
vail for. (2. ) Yet he threatened to remember this
sin against them, when hereafter he should see
cause to punish them for other sins; " When I visit,
I will visit for this among the rest Next time I
take the rod in hand, they shall have one stripe the
more for this. " The Jews have a saying, grounded
on this, that henceforward, no judgment fell upon
Israel, but there was in it an ounce of the powder
of the golden calf. I see no ground in scripture for
the opinion some are of, that God would not have
burthened them with such a multitude of sacrifices
and other ceremonial institutions, if they had not
provoked him by worshipping the golden calf. On
the contrary, St. Stephen says, that when they
made a calf and offered sacrifice to the idol, God
turned, and gave them up to worship tlie host of
heaven, (Acts 7. 41, 42. ) so that the strange ad-
dictedness of that people to the sin of idolatry was
a just judgment upon them for making and worship
ping the golden calf, and a judgment they were ne
ver quite freed from, till the captivity in Babylon.
See Rom. 1. 23 . . 25. Note, Many, that are not
immediately cut off in their sins, are reserved for a
further day of reckoning ; vengeance is slow, but
sure. For the present, the Lord plagued the peo
ple, (v. 35.) probably by the pestilence, or some
other infectious disease, which was a messenger of
God's wratii, and an earnest of worse. Aaron made
the calf, and yet it is said the people made it, be
cause they worshipped it. Deos qui rogat, illefa-
cit- He who asks for gods, makes them. Aaron

was not plagued, but the people; for this was a
sin of infirmity, their's a presumptuous sin, be
tween which there is a great difference, not always
discernible to us, but- evident to God, whose judg
ment therefore, we are sure, is according to truth.
Thus Moses prevailed for a reprieve, and amitiga
tion of the punishment, but could not wholly turn
away the. wrath of God; which (some think) be
speaks the inability of the law of Moses to reconcile
men to God, and to perfect our peace with him.
That was reserved for Christ to do, in whom alone.
it is that God so pardons sin as to remember it no
more.
CHAP. XXXIII.
In this chapter, we have a farther account of the mediation
of Moses between God and Israel, for the making up of
the breach that sin had made between them. I. He
brings a very humbling message from God to them, (v.
1. .3, 5.) which has a good effect upon them, and helps
to prepare them for mercy, v. 4, 6. II. He settles a
correspondence between God and them, and both God
and the people signify their approbation of that corre
spondence; God, by descending in a cloudy pillar, and
the people, by worshipping at the tent -doors, v. 7. .11.
III. He is earnest with God in prayer, and prevails, I.
For a promise of his presence with the people, v. 12 .. 17.
2. For a sight of his glory for himself, v. 18 . . 23.
1. A ND the Lord said unto Moses, De-
_ljl part, and go up hence, thou and the
people which thou hast brought up out of
the land of Egypt, unto the land which 1
sware unto Abraham, to Isaac, and to Ja
cob, saying, Unto thy seed will I give it.
2. And I will send an angel before thee ;
and I will drive out the Canaanite, the
Amorite, and the Hittite, and the Perizzite,
the Hivite, and the Jebusite: 3. Unto a
land flowing with milk and honey : for I will
not go up in the midst of thee ; for thou art
a stiff-necked people ; lest I consume thee
in the way. 4. And when the people heard
these evil tidings, they mourned; and no
man did put on him his ornaments. 5. For
the Lord had said unto Moses, Say unto
the children of Israel, Ye are a stiff-necked
people : I will come up into the midst of
thee in a moment, and consume thee : there
fore now put off thy ornaments from thee,
that I may know what to do unto thee.
6. And the children of Israel stripped them
selves of their ornaments by the mount Ho
reb. Here is,
I. The message which God sent by Moses to the
children of Israel, signifying the continuance ofthe
displeasure against them, and the bad terms they
yet stood upon with God. This he must let them
know for their further mortification. I. He applies
to them a mortifying name, by giving them their
just character, a stiff-necked people; (v. 3, 5.)
" Go," says God to Moses, " go, tell them that they
are so." He that knows them better than they
know themselves, says so of them. God would
have brought them under the yoke of his law, and
into the bond of his covenant, but their necks were
too stiff to bow to them. God would have cured
them of their corrupt and crooked dispositions, and
have set them straight; but they were wilful and
obstinate, and hated to be reformed, and would not
have God to reign over them. Note, God judges

EXODUS, XXXIII.

349

of men by the temper of their minds We know
what man does, God knows what he is; we know
what proceeds from man, God knows what is in
man: and nothing is more displeasing to him than
stiff-neckedness; as nothing in children is more of
fensive to their parents and teachers than stubborn
ness. 2. He tells them what they deserved, that
he should come in the midst of them in a moment,
and consume them, v. 5. Had he dealt with them
according to their sins, he had taken them away
with a swift destruction. Note, Those whom God
pardons, must be made to know what their sin de
served, and how miserable they had been, if they
Had been unpardoned, that God's mercy may be
the more magnified. 3. He bids them depart and
go up hence to the land of Canaan, v. 1. This
mount Sinai, where they^now were, was the place
appointed for the setting up of God's tabernacle
and solemn worship among them: this was not yet
done, so that, in bidding them depart hence, God
intimates that it should not be done; ("Let them
go forward as they are;") and so, it was very ex
pressive of God's displeasure. 4. He turns them
over to Moses, as the people which he had brought
up out of the land of Egypt, and leaves it to him to
lead them to Canaan, 5. Though he promises to
make good his covenant with Abraham, in giving
them Canaan, yet he denies them the extraordi
nary tokens of his presence, such as they had
hitherto been blessed with, and leaves them under
the common conduct of Moses their prince, and the
common convoy of a guardian angel. I will send
an angel before thee, for thy protector, otherwise
the evil angels would soon destroy thee; but I will
not go up in the midst of thee, lest I consume thee;
(v. 2, 30 not as if an angel would be more patient
and compassionate than God, but their affronts
given to an angel would not be so provoking as
those given to the Shechinah, or Divine Majesty it
self. "Note, The greater privileges we enjoy, the
greater is our danger, if we do not improve them,
and live up to them. 6. He speaks as one that was
at a loss what course to take with them. Justice
said, "Cut them off, and consume them; Mercy
said, How shall I give thee up, Ephraim? Hos. 11.
8. Well, says God, put off thine ornaments, that I
may know what lo do with thee; that is, "Put thy
self into the posture of a penitent, that the dispute
may be determined in thy favour, and mercy may
rejoice against judgment," v. 5. Note, Calls to re
pentance are plain indications of mercy designed.
If the Lord were pleased to kill us, justice knows
what to do with a stiff-necked people; but God has
no pleasure in' the death of them that die; let them
return and repent, and then mercy, which is other
wise at a loss, knows what to do.
II. The people's melancholy reception of this
message; it was evil-tidings to them, to hear that
they should not have God's special presence with
them, and therefore, 1. They mourned, (v. 4.)
mourned for their sin, which had provoked God to
withdraw from them, and mourned for this as the
sorest punishment of their sin. When three thou
sand of them were at one time laid dead upon the
spot by the Levites' sword, we do not find that they
mourned for that; (hoping that would help to ex
piate the guilt;) but when God denied them his fa
vourable presence, then they mourned and were in
bitterness. Note, Of all the bitter fruits and con
sequences bf sin, that which true penitents most la
ment, and dread most, is God's departure from
them. God had promised that, notwithstanding
their sin, he would give them the land flowing with
milk and honey. But they could have small joy of
that, if they had not God's presence with them.
Canaan itself would be no pleasant land without
that; therefore, if they want that, they mourn, 2, I

In token of great shame and humiliation, they that
were undressed did not put on their ornaments; (v.
4. ) and they that were dressed stript themselves of
their ornaments, by tlie mount; or, as some read it,
at a distance from the mount, (v. 6.) standing afar
off like the publican, Luke, 18. 13. God bid them
lay aside their ornaments, (v. 5.) and they did so;
both to show, in general, their deep mourning, and,
in particular, to take a holy revenge upon them
selves for giving their ear-rings to make the golden
calf of. They that would part with their orna
ments, for the maintenance of their sin, could do
no less than lay aside their ornaments, in token of
their sorrow and shame for it. When the Lord
God calls to weeping and mourning, we must com
ply with the call, and not only fast from pleasant
bread, (Dan. 10. 3. ) but lay aside our ornaments;
even those that are decent enough at other times,
are unseasonably worn on days of humiliation, or in
times of public calamity, Isa. 3» 18.
7. And Moses took the tabernacle, and
pitched it without the camp, afar off from
the camp, and called it, The Tabernacle
of the Congregation. And it came to pass,
that every one which sought the Lord
went out unto the tabernacle of the con
gregation, which 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, until he was gone
into the tabernacle. 9. And it came to
pass, as Moses entered into the tabernacle,
the cloudy pillar descended, and stood at
the door of the tabernacle, and the LORD
talked with Moses. 10. And all the peo
ple saw the cloudy pillar stand at the taber
nacle-door: and all the people rose up and
worshipped, every man in his tent-door. 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 taber
nacle. Here is,
I. One mark of displeasure put upon them, for
their further humiliation. Moses took the taberna
cle, not his own tent for his family, but the tent
wherein he gave audience, heard causes, and in
quired of God, the Guild-Hall (as it were) of their
camp, and pitched it without, afar off from the
camp, (v. 7. ) to signify to them that they had ren
dered themselves unworthy of it, and that, unless
peace was made, it would return to them no more.
God would thus let them know that he was at va
riance with them; the Lord is far from the wicked.
Thus the glory of the Lord departed from the
temple, when it was polluted with sin, Ezek. 10.
4. — 11. 23. Note, It is a sign that God is angry,
when he removes his tabernacle, for his ordinances
are fruits of his favour, and tokens of his presence;
while we have them with us, we have him with us.
Perhaps this tabernacle was a plan, or model rather,
of the tabernacle that was afterwards to be erect
ed, a hasty draught from the pattern showed him
in the mount, designed for direction to the work
men, and used, in the meantime, as a tabernacle of
meeting between God and Moses about public

350

EXODUS, XXX1IT.

affairs. This was set up at a distance, to affect the
people with the loss of that glorious structure,
which, if they had not forsaken their own mercies
for lying vanities, was to have been set up in the
midst of them. Let them see what they have for
feited. ' II. Many encouragements given them, notwith
standing, to hope that God would yet be reconciled
to them. 1. Though the tabernacle was removed, yet
every one that was disposed to seek the Lord was
welcome to follow it, v. 7. Private persons, as
well as Moses, were invited and encouraged to ap
ply themselves to God, as intercessors upon this
occasion. A place was appointed for them to go
without the camp, to solicit God's return to them.
Thus, when Ezra (a second Moses) interceded for
Israel, there were assembled to him many that
trembled at God's word, Ezra 9. 4. When God
designs mercy, he stirs up prayer. He will be
sought unto; (Ezek. 36. 37.) and, thanks be to his
name, he may be sought unto, and will not reject
the poorest ifttercession. Every Israelite that
sought the Lord was welcome to his tabernacle, as
¦well as Moses the man of God.
2. Moses undertook to mediate between God and
Israel. He went out to the tabernacle, the place
of treaty, probably, pitched between them and the
mount, (v. 8. ) and he entered into the tabernacle, v.
9. That cause could not but speed well, which had
so good a manager; when their judge (under God)
becomes their advocate, and he who was appointed
to be their law-giver is an intercessor for them,
there is hope in Israel concerning this thing.
3. The people seemed to be in a very good mind,
and well disposed towards a reconciliation. (1.)
When Moses went out to go to the tabernacle, the
people looked after him, (v. 8.) in token of their
respect to him whom before they had slighted, and
their entire dependence upon his mediation. By
this it appeared that they were very solicitous about
this matter, desirous to be at peace with God, and
concerned to know what would be the issue. Thus
the disciples looked after our Lord Jesus, when he
ascended on high to enter into the holy place not
made with hands, till a cloud received him out of
their sight, as Moses here. And we must with an
eye of faith follow him likewise thither, where he
is appearing in the presence of God for us; then
shall we have the benefit of his mediation. (2.)
When they saw the cloudy pillar, that symbol of
God's presence, give Moses the meeting, they all
worshipped, every man at his tent-door, v. 10.
Thereby they signified, [1.] Their humble adora
tion of the Divine Majesty which they will ever
•worship, and not gods of gold any more. [2.]
Their joyful thankfulness to God, that he was
pleased to show them this token for good, and give
them hopes of a reconciliation; for, if he had been
pleased to kill them, he would not have showed
them such things as these, would not have raised
them up such a mediator, nor given him such coun
tenance. [3.] Their hearty concurrence with Mo
ses as their advocate, in every thing he should
promise for them, and their expectation of a com
fortable and happy issue of this treaty. Thus
must we worship God, in our tents, with an eye to
Christ, as the Mediator. Their worshipping in
their tent-doors, declared plainly that they were
not ashamed publicly to own their respect to God
and Moses, as they had publicly worshipped the
calf. 4. God was, in Moses, reconciling Israel to him
self, and manifested himself very willing to be at
peace. (1.) God met Moses at the place of treaty,
v. 9. The cloudy pillar which had withdrawn it
self from the camp when it was polluted with

idolatry, now returned to this tabernacle at some
distance, coming back gradually. If our hearts go
forth toward God, to meet him, he will graciously
come down to meet us. (2.) God talked with Mo
ses, (v. 9.) spake to Mm face to face, as a man
sfieaks to his friend, (v. 11. ) which intimates that
God 'revealed himself to Moses, not only with
greater clearness and evidence of divine light, than
to any other of the prophets, but also with greater
expressions of particular kindness and grace. He
spake, not as a prince to a subject, but as a man to
his friend, whom he loves, and with whom he takes
sweet counsel. This was great encouragement to
Israel, to see their advocate so great a favourite;
and, that they might be encourage^ by it, Moses
turned again into the camp, to tell the people what
hopes he had of bringing this business to a good
issue, and that they might not despair it he should
be long absent. But because he intended speedily
to return to the tabernacle of the congregation, he
left Joshua there, for it was not fit that the place
should be empty, so long as the cloud of glory stood
at the door, (v. 9. ) but if God had any thing to say
out of that cloud while Moses was absent, Joshua
was there ready to hear it
12. And Moses said unto the Lord, See,
thou sayest unto me, Bring up this people :
and thou hast not let me know whom thou
wilt send with me. Yet thou hast said, I
know thee by name, and thou hast also
found grace in my sight. 13. Now, there
fore, I pray thee, if 1 have found grace in
thy sight, show me now thy way, that I may
know thee, that I may find grace in thy
sight ; and consider that this nation is thy
people. 14. And he said, My presence
shall go with thee, and I will give thee rest.
15. And he said unto him, If thy presence
go not with me, carry us not up hence. 16.
For wherein shall it be known here that 1
and thy people have found grace in thy
sight 1 Is it not in that thou goest with us ?
So shall we be separated, I and thy peo
ple, from all the people that are upon the
face of the earth. 17. And the Lord said
unto Moses, I will do this thing also that
thou hast spoken : for thou hast found grace
in my sight, and I know thee by name.
1 8. And he said, I beseech thee, show me
thy glory. 1 9. And he said, I will make
all my goodness pass before thee, and I
will proclaim the name of the Lord be
fore thee ; and will be gracious to whom I
will be gracious, and will show mercy on
whom I will show mercy. 20. And he
said, Thou 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 shalt stand upon a rock : 22.
And it shall come to pass, while my glory
passeth by, that I will put thee in a cleft
of the rock, and will cover thee with my
hand while I pass by : 23. And I will take
away mine hand, and thou shalt see my
back parts; but my face shall not be seen.

EXODUS, XXXIII.

351

Moses is now returned to the door of the taber
nacle, an humble and importunate supplicant there
for two very great favours; and, as a prince, he has
power with God, and prevails for both: herein he
was a type of Christ, the great Intercessor, whom
the Father heareth always.
I. He is here very earnest with God for a grant
of his presence with Israel in the rest of their march
to Canaan, notwithstanding their provocations.
The people had by their sin deserved the wrath of
God, and, for the turning away of that, Moses had
already prevailed, ch. 32. 14. But they had like
wise forfeited God's favourable presence, and all
the benefit and comfort of that, and this, Moses is,
here begging for the return of. Thus, by the inter*
cession of Christ, we obtain not only the removal
of the curse, but an assurance of the blessing; we
are not only saved from ruin, but become entitled
to everlasting happiness.
Observe how admirably Moses orders this cause
before God, and fills his mouth with arguments.
What a valug ihe expresses for God's favour, what
a concern for God's glory, and the welfare of Israel.
How he pleads, and how he speeds.
1. How he pleads.
(1.) He insists upon the commission God had
given him to bring up his people, v. 12. This he
begins with; "Lord, is it thou thyself that employ -
est me; and wilt thou not own me? I am in the
way of my duty; and shall I not have thy presence
with me in that way?" Whom God calls out to
any service he will be sure to furnish with necessary
assistances. "Now, Lord, thou hast ordered me a
great work, and yet left me at a loss how to go
about it, and go through with it." Note, Those
that sincerely design and endeavour to do their
duty, may in faith beg of God direction and strength
for the doing of it
(2.) He improves the interest he himself had
with God, and God's gracious expressions of kind
ness to him : Thou hast said, I know thee by name,
as a particular friend and confidant, and thou hast
also found grace in my sight, above any other.
Now therefore, says Moses, if it be indeed so, that
I have found grace in thy sight, show me thy way,
v. 13. What favour God had expressed to the
people, they had forfeited the benefit of, there was
no insisting upon that; and therefore Moses lays the
stress of his plea upon what God had said to him,
which though he owns himself unworthy of, yet he
hopes he has not thrown himself out of the benefit
of. By this therefore he takes hold on God,
"Lord, if ever thou wilt do any thing for me, do
this for the people. Thus our Lord Jesus, in his
intercession, presents himself to the Father, as one
in whom he is always well-pleased, and so obtains
mercy for us with whom he is justly displeased; and
we are accepted in the Beloved. Thus also men
of public spirit love to improve their interest both
with God and man for the public good. Observe
what it is he is thus earnest for; Show me thy way,
that I may know that J find grace in thy sight.
Note, Divine direction is one ofthe best evidences
of divine favour. By this we may know that we
find grace in God's sight, if we find grace in our
hearts to guide and quicken us in the way of our
duty. God's good work in us is the surest discove
ry of his good-will towards us.
(3.) He intimates that the people also, though
most unworthy, yet were in some relation to God;
" Consider that this nation is thy people, a people
that thou hast done great things for, redeemed to
thyself, and taken into covenant with thyself;
Lord, they are thy own, do not leave them." The
offended father considers this; "My child is foolish
and froward, but he is my child, and I cannot aban
don him."

(4.) He expresses the great value he had for the
presence of God. When God said, My presence
shall go with thee, he catched at that word, as that
which he could not live and move without^ (v. 15.)
If thy presence go not With me, carry us not up
hence. He speaks as one that dreaded the thought
of going forward without God's presence, knowing
that their marches could not be safe, nor their en
campments easy, if they had not God with them;
Better lie down and die here in the wilderness, than
fo forward to Canaan, without God's presence.
Tote, Those who know how to value God s favours
are best prepared to receive them. Observe how
earnest Moses is in this matter; he begs as one that
would take no denial. " Here we will stay, till we
obtain thy favour; like Jacob, I will not let thee go,
except thou bless me." And observe how he grows
upon God's concessions; kind intimations given him,
make him yet more importunate. Thus God's
gracious promises, and the advances of mercy to
wards us, should not only encourage our faith, but
excite our fervency in prayer.
(5.) He concludes with an argument taken from
God's glory; (v. 16.) " Wherein shall it be known
to the nations that have their eyes upon us, that I
and thy people (with 'whom my interests are all
blended) have found grace in thy sight, distinguish
ing favour, so as to be separated from all people
upon earth? How will -it appear that we are in
deed thus honoured, Is it not in that thou goest
with us? Nothing short of that can answer these
characters: let it never be said that we are a pecu
liar people, and highly favoured, for we stand but
upon a level with the rest of our neighbours, unless
thou go with us; sending an angel with us will not
serve." Doubtless, the mind of Moses adverted to
the place, that wilderness, whither God had led
them, and where they would certainly be lost, if
God left them. Note, God's special presence with
us here in this wilderness, by his Spirit and grace,
to direct, defend, and comfort us, is the surest
pledge of his special love to us, and will redound
to his glory as well as our benefit.
2. Observe how he speeds. He obtained an as
surance of God's favour (1.) To himself; (v. 14.)
"/ will give thee rest, I will take care to make
thee easv in this matter; however it be, thou shalt
have satisfaction. " Moses never entered Canaan,
and yet God did for him according to the promise
which, long afterward, he gave Daniel; Go thou thy
way till the end be, for thou shalt rest, Dan. 12.
13. (2.) To the people, for his sake. Moses was
not content with that answer Which bespoke favour
to himself only, he must gain a promise, an express
promise, for the people too, or he is not at rest;
gracious generous souls think it not enough to get
to heaven themselves, but would have all their
friends go thither too. And in this also Moses pre
vailed;' (v. 17.) I will do this thing also that thou
hast spoken. Moses is not checked as an unrea
sonable beggar, whom no saying would serve, but
he is encouraged: God grants as long as he asks;
gives liberally, and does not upbraid him. See the
power of prayer, and be quickened hereby to ask,
and seek, and knock, and to continue instant in
prayer; to pray always, and not to faint. See
the riches of God's goodness: when lie has done
much, yet he is willing to do more; / will do this
also — above what we are able to ask or think. See,
in type, the prevalency of Christ's intercession,
which he ever lives to make for all those that come
to God by him, and the ground of that prevalency;
it is purely his own merit, not any thing in those for
whom he intercedes; it is because thou hast found
grace in my sight. And now the matter is settled,
God is perfectly reconciled to them, his presence
in the pillar of cloud returns to them, and shall

352

EXODUS, XXXIV.

continue with them; all is well again, and hence
forth we hear no more of the golden calf. Lord,
who is a God like unto thee, pardoning iniquity?
IL Having gained this point, he next begs a sight
•of God's glory, and is heard in that matter also.
Observe, 1. The humble request Moses makes; (v. 18.) /
beseech thee, show me thy glory. Moses had lately
been in the mount with God, had continued there a
great while, and had enjoyed as intimate commun
ion with God as ever any man had on this side hea
ven; and yet he is still desiring a further acquaint
ance. All that are effectually called to the know
ledge of God and fellowship with him, though they
desire nothing more than God, yet they are still
coveting more and more of 'him, till they come to
see as they are seen. Moses had wonderfully pre
vailed with God for one favour after another, and
the success of his prayers imboldened him to go on
still to seek God; the more he had, the more he
asked; when we are in a good frame at the throne
of grace, we should endeavour to preserve and im
prove it, and strike while the iron is hot Show me
thy glory. Make me to see it; so the word is: "Make
it some way or other visible, and enable me to bear
the sight of it." Not that he was so ignorant as to
think God's essence could be seen with bodily eyes;
but, having hitherto only heard a voice out of a pil
lar or cloud of fire, he desired to see some represen
tation of the divine glory, such as God saw fit to
gratify him with. It was not fit that the people
should see any similitude when the Lord spake un
to them, lest they should corrupt themselves; but he
hoped that there was not that danger in his seeing
some similitude. Something it was more than he
had yet seen, that Moses desired: if it was purely
for the assisting of his faith and devotion, the
desire was commendable ; but perhaps there
was in it a mixture of human infirmity. God
will have us walk by faith, not by sight, in this
world: and faith comes by hearing. Some think
that Moses desired a sight of God's glory as a token
of his reconciliation, and an earnest of that pre
sence he had promised them; but he knew not what
he asked.
2. The gracious repiy God made to this request
( 1. ) He denied that which was not fit to be grant
ed, and which Moses could not bear; (v. 20. ) Thou
canst not see my face. A foil discovery of the glo
ry of God would quite overpower the faculties of
any mortal man in this present state, and overwhelm
him, even Moses himself. Man is mean and un
worthy of it, weak and could not bear it, guilty and
could not but dread it It is in compassion to our
infirmity, that God holdeth back the face of his
throne, and spreadeth a cloud upon it, Ipb 26. 9.
God has said, here, that is, in this wormy his face
shall not be seen; (v. 23.) that is an honour reserved
for the future state, to be the eternal bliss of holy
souls: should men in this state know what it is, they
would not be content to live short of it There is
a knowledge and enjoyment of God, which must
be waited for in another world, when we shall see
him as he is, 1 John 3. 2. In the meantime, let us
adore the height of what we do know of God, and
the depth of what we do not. Long before this, Ja
cob had spoken of it with wonder, that he had seen
God face to face, and yat his life was preserved,
Gen. 32. 30. Sinful man dreads the sight of God
his judge; but holy souls, being by the Spirit of the
Lord changed into the same image, behold with open
face the glory ofthe Lord, 2. Cor. 3. 18.
(2.) He granteth that which would be abundantly
satisfying. [1.] He should hear what would please him; (t;.
10/) I will make all my goodness pass before thee;
he had given him wonderful instances of his good

ness in being reconciled to Israel; but that was only
goodness in the stream, he would show him good
ness in the spring; all his goodness. This was a
sufficient answer to his request; " Show me thy glo
ry," says Moses; "I will show thee my goodness,"
says God. Note, God's goodness is his glory: and
he will have us to know him by the glory of his
mercy, more than by the glory of his majesty; for
we must fear even the Lord and his goodness, Hos.
3. 5. That especially which is the glory of God's
goodness, is, the sovereignty of it, that he will be
gracious to whom he willbe gracious; that, as an ab
solute Proprietor, he makes what difference he
pleases, in bestowing his gifts, and is not Debtor
to any, nor accountable to any; (May he not do
what he will with his own? J also, that all his reasons
of mercy are fetched from within himself, not from
any merit in his creatures: as he has mercy on whom
he will, so because he will. Even so, Father, be
cause it seemed good in thy sight. It is never said,
/ will be angry at whom I will be angry, for his
wrath is always just and holy; but I will show mer
cy on whom I will show mercy, for his grace is al
ways free. He never damns by prerogative, but by
prerogative he saves. The apostle quotes this,
(Rom. 9. 15.) in answer to those, who charged God
with unrighteousness in giving that grace freely to
some, which he withholds justly from others.
[2. ] He should see what he could bear, and what
would suffice him. The matter is concerted so as
that Moses might be safe, and yet satisfied. First,
Safe in a clift of the rock; (v. 21, 22.) in that he
was to be sheltered from the dazzling light and de
vouring fire of God's glory. This was the rock in
Horeb, out of which water was brought, of which
it is said. That rock was Christ, 1 Cor. 10. 4. It is
in the clifts of this rock that we are secured from
the wrath of God, which otherwise would consume
us; God himself will protect those that are thus hid.
And it is only through Christ that we have the
knowledge of the glory of God. None can see
that to their comfort, but those who stand upon this
rock, and take shelter in it. Secondly, He was sa
tisfied with a sight of his back-parts, v. 23. He
should see more of God than any ever saw on earth,
but not so much as they see who are in heaven.
The face, in man, is the seat of majesty, and men
are known by their faces, in them we take a full
view of men; that sight of God Moses might not
have, but such a sight as we have of a man who is
gone past us, so that we only see his back, and have
(as we say) a blush of him. We cannot be said to
look at God, but rather to look after him. Gen.
16. 13.) for we see through a glass darkly; when
we see what God has done in his works, observe the
goings of our God, our King, we see (as it were)
his back-parts. The best thus know but in part,
and we cannot order our speech concerning God, by
reason of darkness, any more than we can describe
a man whose face we never saw. Now Moses was
allowed to see only the back-parts; but, long after
ward, when he was a witness to Christ's transfigu
ration, he saw his face shine as the sun. If we
faithfully improve the discoveries God gives us of
himself while we are here, a brighter and more
glorious scene will shortly be opened to us; for to
him that hath shall be given.
CHAP. XXXIV.
God, having, in the foregoing chapter, intimated to Moses
his reconciliation to Israel, here gives proof of it, pro
ceeding to settle his covenant and communion with (hem.
Four instances of the return of his favour we have in
this chapter. I. The orders he gives to Moses to come
up to the mount, the next morning, and bring two tables
of stone with him, v. 1 . . 4. II. His meeting him there,
and the proclamation of his name, v. 5 . . 9. III. The in
structions he gave him there, and his converse with him

EXODUS, XXXIV.

353

for forty days together, without intermission, v. 1 0 . . 28.
IV. The honour he put upon him when he sent him down
with his face shining, v. 29 . . 35. In all which, God dealt
with Moses as a public person, and mediator between
him and Israel, and a type of the great Mediator.
t. A ND the Lord said unto Moses,
J\. Hew thee two tables of stone like
unto the first; and I will write upon these
tables the words that were in the first ta
bles, which thou brakest 2. And be ready
in the morning, and come up in the mor
ning unto mount Sinai, and present thyself
there to me in the top of the mount. 3."
And no man shall come up with thee, nei
ther let any man be seen throughout all the
mount ; neither let the flocks nor herds feed
before that mount. 4. Arid he hewed two
tables of stone, like unto the first : and Mo
ses rose up early in the morning, and went
up unto mount Sinai, as the Lord had com
manded him, and took in his hand the two
tables of stone.
The treaty that was on foot between God and Is
rael, being broken off abruptly by their worshipping
the golden calf, when peace was made, all must be
begun anew, not where they left off, but from the
beginning. Thus backsliders must repent, and do
their first works, Rev. 2. 5.
1. Moses must prepare for the renewing of the
fables, v. 1. Before, God himself provided the ta
bles, and wrote on them; now, Moses must hew him
out the tables, and God would only write upon
them. Thus, in the first writing of the law upon
the heart of man in innocency, both the tables and
the writing were the work of God; but when those
were broken and defaced by sin, and the divine law
¦was to be preserved in the scriptures, God therein
made use of the ministry of man, and Moses first
But the prophets and apostles did only hew the
tables, as it were; the writing was God's still; iorall
scripture is given by inspiration of God. Observe,
When God was reconciled to them, he ordered the
tables to be renewed, and wrote his law in them;
which plainly intimates to us, (1.) That even un
der the gospel of peace and reconciliation by Christ,
(of which the intercession of Moses was typical,)
the moral law should continue to bind believers.
Though Christ has redeemed us from the curse of
the law, yet not from the command of it, but still
we are under the law to Christ; when our Saviour,
in his sermon on the mount, expounded the moral
law, and vindicated it from the corrupt glosses with
which the Scribes and Pharisees had broken it,
(Matth. 5. 19. ) he did, in effect, renew the tables,
and make them like the first, that is, reduce the
law to its primitive sense and intention. (2.) That
the best evidence of the pardon of sin and peace
with God, is, the writing of the law in the heart. The
first token God gave of his reconciliation to Israel,
was, the renewing of the tables of the law; thus the
first article of the new covenant is, I will write my
law in their heart; (Heb. 8. 10.) and it follows, (v.
12.) for I will be merciful to their unrighteousness.
(3. ) That if we would have God to write the law in
our hearts, we must prepare our hearts for the re
ception of it The heart of stone must be hewn
by conviction and humiliation for sin, (Hos. 6. 5. )
the superfluity of naughtiness must be taken off,
(James, 1. 21.) the heart made smooth, and labour
ed with, that the word may have a place in it.
Moses did, accordingly, hew out the tables of stone,
Vol. i.-2 Y.

or slate; for they were so slight and thin, that Mo
ses carried them both in his hand; and, for their di
mensions, they must have been somewhat less, and
perhaps not much, than the ark in which they
were deposited, which was a yard and a quarter
long, and three quarters broad. It should seem
there was nothing particularly curious in the fram
ing of them, for there was no great time taken,
Moses had them ready presently, to take up with
him, next morning. They were to receive their
beauty* not from the art of man, but from the fin
ger of God.
2. Moses must attend again on the top of mount
Sinai, and present himself to God there, v. 2.
Though the absence of Moses, and his continuing
so long on the mount, had lately occasioned their
making the golden calf; yet God did not there
fore alter his measures, but he shall come up and
tarry as long as he had done, to try whether
they had learned to wait. To strike an awe upon
the people, they are bids to keep their distance,
none must come up with him, v. 3. They had said,
(ch. 32. 1.) We know not what is become of him,
and God did not let them know. Moses, accor
dingly, rose up early, (v. 4. ) to go to the place ap
pointed; to show how forward he was to present
himself before God, and loth to lose time. It is
good to be early at our devotions. The morning is,
perhaps, as good a friend to the Graces as it is to
the Muses.
5. And the Lord descended in the cloud,
and stood with him there, and proclaimed
the name of the Lord. 6. And the Lord
passed by before him, and proclaimed, The
Lord, the Lord God, merciful and gra
cious, long-suffering, and abundant in good
ness and truth* 7. Keeping mercy for thou
sands, forgiving iniquity and transgression
and sin, and that will by no means clear the
guilty ; visiting the iniquity, of the fathers
upon the children, and upon the children's
children,unto the third, and to the fourth gene
ration. 8. And Moses made haste, and bow
ed his head toward the earth, and worship
ped. 9. And he said, If now I have found
grace in thy sight, O Lord, let my Lord, I
pray thee, go among us ; for it is a stiff-neck
ed people; and pardon our iniquity and our
sin, and take us for thine inheritance.
No sool&r was Moses got to the top of the mount,
than God'gave him the meeting; (v. 5.) The Lord
descended, by some sensible token of his presence,
and manifestation of his glory. His descending be
speaks his condescension, he humbles himself to
take cognizance of those that humble themselves to
walk with him, Ps. 113. 6. Lord, what is man, that
he should be thus visited ? He descended in the
cloud, probably, that pillar of cloud which had
hitherto gone before Israel, and had, the day be
fore,, met Moses at the door of the tabernacle.
This cloud was to strike an awe upon Moses, that
the familiarity he was admitted to might not breed
contempt The disciples feared, when they entered
into the cloud. His making a cloud Ms pavilion, _ in
timated, that though he made known much of him
self, yet there was much more concealed.
- Now observe,
I. How God proclaimed his name; (v. 6, 7.) he
did it in transitu — as he passed by him. Fixed
views of God are reserved for the future state; the

354

EXODUS, XXXIV.

best we have in this world are transient God now
was performing what he had promised Moses the
day before, that his glory should pass by, ch. 33. 22.
He proclaimed the name of the Lord, by which he
would make himself known. He had made him-
iSelf known to Moses in the glory of his self-exist
ence and self-sufficiency, when he proclaimed that
name, 7" am that I am; now he makes himself
known in the glory of his grace and goodness and
all-sufficiency. Now that God is about to publish
a second edition of the law, he prefaces it with this
proclamation; for it is God's grace and goodness
that gives the law, especially the remedial law.
The pardon of Israel's sin, in worshipping the calf,
was now to pass the seals; and God, by his declara
tion, would let them know that he pardoned, ex
mero motu — merely out of his own good pleasure,
not for their merit's sake, but from his own inclina
tion to forgive. The proclaiming of it denotes the
universal extent of God's mercy; he is not only
good to Israel, but good* to all; let all take notice of
jt He that hath an ear, let him hear, and know,
and believe.
1. That the God with whom we have to do is a
great God. He is Jehovah, the Lord, who has his
being of himself, and is the Fountain of all being,
Jehovah-el, the Lord; the strong God, a God of
almighty power himself, and the Original of all
power. This is prefixed before the display of his
mercy, to teach us to think and to speak, even of
God's grace and goodness, with great seriousness
and a holy awe, and to encourage us to depend upon
these mercies; they are not the mercies of a man,
that is frailand feeble, false and fickle, but the mer
cies of the Lord, the Lord God; therefore sure
mercies, and sovereign mercies, mercies that may
be trusted, but not tempted.
2. That he is a good God. His greatness and
goodness illustrate and set off each other. That the
terror of his greatness may not make us afraid, we
are told "iow good he is; and that we may not pre
sume upon his goodness, we are told how great he
is. Many words are here heaped up, to acquaint us
with, and convince us of, God's goodness, and to
show how much his goodness is both his glory and
his delight, vet without any tautology. (1.) He is
merciful. /This bespeaks his pity and tender com
passion, like that of a father to his children. This
is put first, because it is the first wheel in all the in
stances of God's good-will to fallen man, whose
misery makes him an object of pity, Judg. 10. 16.
Isa. 63. 9. Let us not then have either hard
thoughts of God, or hard hearts towards our breth
ren. (2. ) He is gracious. This bespeaks both
freeness and kindness; it intimates not only that he
has a compassion to his creatures, but a complacen
cy in them, and in doing good to them; and this, of
his own good-will, and not for the sake of any thing
in them. His mercy is grace, free grace; this
teaches us to be not only pitiful, but courteous, 1 Pet
3. 8. (3.) He is long-suffering. This is a branch
of God's goodness which sinners' badness gives oc
casion for; Israel had done so; they had tried his
patience, and experienced it He is long-suffering,
that is, he is slow to anger, and delays the execu
tion of his justice; he waits to be gracious, and
lengthens out the offers of his mercy. (4.) He is
abundant in goodness and truth. This bespeaks
plentiful goodness; it abounds above our deserts,
above our conception and expression. The springs
of mercy are always full, the streams of mercy al
ways flowing; there is mercy enough in God,
enough for all, enough for each, enough for ever.
It bespeaks promised goodness, goodness and truth -
put together, goodness engaged by promise, and his ;
faithfulness pawned for the security of it He not \
only does good, but by his promise he raises our ex

pectation of it, and even obliges himself to show
mercy. (5.) He keepeth mercy for thousands.
This denotes, [1.] Mercy extended to thousands of
persons; when he gives to some, still he keeps for
others, and is never exhausted; he has mercy
enough for all the thousands of Israel, when they
shall' multiply as the sand. [2:] Mercy entailed
upon thousands of generations, even those upon whom
the ends of the world are come; nay, the fine of it is
drawn parallel with that of eternity itself. (6.) He
forgiveth iniquity, transgression, and sin. Pardon
ing mercy is specified, because, in that, divine
grace is most magnified, and because that is it which
opens the door to all other gifts of his divine grace,
and because of this he had lately given a very preg
nant proof. He forgives offences of all sorts, ini
quity, transgression and sin; multiplies his pardons,
and with him is plenteous redemption.
3. That he is a just and holy God. For, (1.)
He will by no means clear the guilty. Some read it
so as to express a mitigation of wrath even when he
does punish; When he empties, he will not make
quite desolate, that is, "He does not proceed to the
greatest extremity, till there be no remedy." As
we read it, we must expound it, that he will by no
means connive at the guilty, as if he took no notice
of their sin. Or,-<he will not clear the impenitently
guilty, that go on still in their trespasses: he will not
clear the guilty, without some satisfaction to his jus
tice, and necessary vindications of the honour of his
government (2.) He visiteth the iniquity of the fa
thers upon the children. He may justly do it, for
all souls are his, and there is a malignity in sin,
that taints the blood. He sometimes will do it, es
pecially for the punishment of idolaters. Thus he
shows his hatred to sin, and displeasure against it; yet
he keepeth not his anger for ever, but visits to the
third and fourth generation only, while he keepeth
mercy for thousands. Well, this is God's name for
ever, and this is his memorial unto all generations.
II. How Mcses received this declaration which
God made of himself, and of his grace and mercy.
It should seem as if Moses accepted this as a suffi
cient answer to his request, that God would show
him his glory; for we read not that he went into the
clift of the rock, whence to gain a sight of God's
back-parts; perhaps this satisfied him, and he desir
ed no more; as we read not that Thomas did thrust
his hand into Christ's side, though Christ invited him
to do it God having thus proclaimed his name,
Moses says, " It is enough, I expect no more till I
come to heaven;" at least, he did not think fit to re
late what he saw. Now we are here told,
1. What impression it made upon him; (v. 8.)
Moses made haste, and bowed his head. Thus he
expressed, (1.) His humble reverence and adora
tion of God's glory, giving him the honour due to
that name he had thus proclaimed. Even the good
ness of God must be looked upon by us with a pro
found veneration and holy awe. (2. ) His joy in this
discovery which God had made of himself, and h s
thankfulness for it We have reason gratefully tt»
acknowledge God's goodness to us, not only in the
real instances of it, but in the declarations he has
made of it by his word; not only that he is, and will
be, gracious to us, but that he is pleased to let us
know it. (3.) His holy submission to the will of
God, made known in this declaration, subscribing
to his justice as well as his mercy, and putting him
self and his people Israel under the government
and conduct of such a God as Jehovah had now pro
claimed himself to be. Let this God be our God
for ever and ever.
2. What improvement he made of it. He imme
diately grounded a prayer upon it; (v. 9.) and a
most earnest affectionate prayer it is, (1.) For the
presence of. God with his people Israel in the wil-

EXODUS, XXXIV.

355

derness, " I pray thee, go among us, for thy pre
sence is all in all to our safety and success.". (2.)
For pardon of sin; "O pardon our iniquity and our
sin, else we cannot expect thee to go among us."
And, (3.) For the privileges of a peculiar people:
"Take us for thine inheritance, which thou wilt
have a particular eye to, and concern for, and de
light in. " These things God had already promised,
andjgiven Moses assurances of, and yet he prays for
them, not as doubting the sincerity of God s grants,
but as one solicitous for the ratification of them.
God's promises are intended, not to supersede, but
to direct and encourage, prayer. Those who have
some good hopes, through grace, that their sins are
pardoned, must yet continue to pray for pardon, for
the renewing of their pardon, and the clearing of it
more and more to their souls. The more we see
of God's goodness, the more ashamed we should be
of our own sins, and the more earnest for an inter
est in it God had said, in the close of the procla
mation, that he would visit the iniquity upon the
children; and Moses here deprecates that; Lord, do
not only pardon it to them, but to their children,
and let our covenant-relation to thee be entailed
upon our posterity, as an inheritance. Thus Mo
ses, like a man of a truly public spirit, intercedes
even for the children that should be born. But it is
a strange plea he urges;/or it is a stiff-necked peo
ple. God had given this as a reason why he would
not go along with them; (ch. 33. 3.) "Yea," says
Moses, "they rather go along with us; for the
worse they are, the more need they have of thy
presence and grace to make them better." Moses
sees them so stiff-necked, that, for his part, he has
neither patience nor power enough to deal with
them; "Therefore, Lord, do thou go among us, else
they will never be kept in awe. Thou wilt spare,
and bear with them, for thou art God, and not
man." Hos. 11. 9.
10. And He said, Behold, 1 make a cove
nant: before all thy people I will do mar
vels, such as have not been clone in all the
earth, nor in any nation : and all the people
among which thou art shall see the work of
the Lord ; (otitis a terrible thing that 1
will do with thee. 11. Observe thou that
which I command thee diis day ; Behold, I
drive out before thee the Amorite, and the
Canaanite, and the Hittite, and the Periz
zite, and the Hivite, and the Jebusite. 12.
Take heed to thyself, lest thou make a cov
enant with the inhabitants of the land
whither thou goest, lest it be for a snare in
the midst of thee : 1 3. But ye shall destroy
their altars, break their images, and cut
down their groves : 1 4. For thou shalt wor
ship no other god : for the Lord, wbose name
is Jealous, is a jealous God: 15. Lest thou
make a covenant with the inhabitants of the
land, and they go a whoring after their gods,
and do sacrifice unto their gods, and one call
thee, and thou eat of this sacrifice; 16.
And thou take of their daughters unto thy
sons, and their daughters go a whoring
after their gods, and make thy sons go a
whoring after their gods. 17. Thou shalt
make thee no molten gods.
Reconciliation being made, a covenant of friend

ship is here settled between God and Israel. The
traitors are not only pardoned, but preferred, and
made favourites again. Well may the assurances
of this be ushered in with a Behold, a word com
manding attention and admiration; Behold, I make
a covenant. When the covenant was broken, it
was Israel that brake it; now that it comes to be re
newed, it is God that makes it. If there be quar
rels, we must bear all the blame; if there be peace,
God must have all the glory.
Here is,
1. God's part of this covenarit, what he would do
for them, v. 10, 11. (1.) In geheral, Before all
thy people, I will do miracles. Note, Covenant-
blessings are marvellous things, (Ps. 98. 1,) mar
vels in the kingdom of grace; those mentioned here
were marvels in the kingdom of nature, the drying
up of Jordan, the standing still ofthe sun, &c. Mar
vels indeed, for they were without precedent, such
as have not been done in all the earth; they were the
joy of Israel, and the confirmation of their faith;
Thy people shall see, and own the work ofthe Lord:
and they were the terror of their enemies; It is a
terrible thing that Iwilldo. Nay, even God's own
people should see them with astonishment (2.) In
particular, I drive out before thee the Amorite.
God, as king of nations, plucks up some, to plant
others, as it pleases him; as King of saints, he made
room for the vine he brought, out of Egypt, Ps. 80.
8, 9. Kingdoms are sacrificed to Israel s interests,
Isa. 43. 3, 4.
2. Their part of the covenant; Observe that which
I command thee: we cannot expect the benefit of
the promises, unless we make conscience of the pre
cepts. The two great precepts are, (1.) Thou shalt
worship no other gods, (v. 14.) not give divine ho
nour to any creature, or any name whatsoever, the
creature of fancy. A good reason is annexed; it is
at thy peril, if thou do; For the Lord whose name is
Jealous, is a jealous God, as tender in the matter*
of his worship, as the husband is of the honour of the
marriage-bed. Jealousy is called the rage of a man,
(Prov. 6. 34. ) but it is God's holy and just dis
pleasure. Those cannot worship God aright, who
do not worship him alone. (2.) " Thou shalt make
thee no molten gods; (v. 17.) thou shalt not worship
the true God by images." This was the sin they
had lately fallen into, which, therefore, they are
particularly cautioned against.
Fences are here erected about these two precepts
by two others; [1.] That they might not be tempt
ed to worship other gods, they must not join in affi
nity or friendship with those that did; (v. 12.)
" Take heed to thyself, for thou art upon thy good
behaviour; it is a sin that thou art prone to, and that
will easily beset thee; and therefore be very cau
tious, and carefully abstain from all appearances of
it, and advances towards it; make no covenant with
the inhabitants ofthe land." "' If God, in kindness to
them, drove out the Canaanites, they ought, in duty
to God, not to harbour them. What could be in
sisted on more reasonable than this? If God make
war with the Canaanites, let not Israel make peace
with them. If God take care that the Canaanites
be not their lords, let them take care that they be
not their snares. It was for their civil interest to
complete the conquest of the land; so much does
God consult our benefit in the laws he gives us.
They must particularly take heed of intermarrying
with them, v. 15, 16. If they espoused their chil
dren, they would be in danger of espous;ng their
gods; such is the corruptloh of nature, that the bad
are much more likely'to debauch the good, than the
good to reform the bad. The way of sin is down
hill : those that are in league with idolaters will come
by degrees to be in love with idolatry ; and those that
are prevailed with to eat of the idolatrous sacrifice

356

EXODUS, XXXIV.

will come at length to offer it Obsta firincipiis —
Nip the mischief in the bud. [2,] That ,they might
not be tempted to make molten gods, they must ut
terly destroy those they found, and all that belonged
to them, the altars and groves,.(v. 13.) lest, if they
were left standing, they should be brought, in pro
cess of time, either to use them, or to take pattern
by them, or to abate -in their detestation and dread
of idolatry. The relics of idolatry ought to be
abolished, as affronts to the holy God, and a great
reproach to the human nature. Let it never be
said, that men, who pretend to reason, were ever
guilty of such absurdities, as to make gods of their
own, and worship them.
18. The feast of unleavened bread shalt
thou keep. Seven days thou shalt eat un
leavened bread, as I commanded thee, in
the time of the month Abib: for in the
month Abib thou earnest out from Egypt.
19. All that openeth the matrix is mine;
and every firstling among thy cattle, whether
ox or sheep, that is male. 20. But the first
ling 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 appear before me empty. 21.
Six days thou shalt work; but on the se
venth day thou shalt rest: in earing-time
and in harvest thou shalt rest. 22. And
thou shalt observe the feast of weeks, ofthe
first-fruits of wheat-harvest, and the feast
of in-gathering at the year's end. 23.
Thrice in the year shall all your men-chil
dren appear before the Lord God, the God
of Israel. 24. For I will cast out the na
tions before thee, and enlarge thy borders :
neither shall any man desire thy land, when
thou 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. 2 7. And the L o rd
said unto Moses, Write thou these words :
for after the tenor of these words 1 have
made a covenant with thee and with Israel.
Here is a repetition of several appointments made
before, especially relating to their solemn feasts :
when they had made the calf, they proclaimed a
feast in honour of it; now, that they might never
do so again, they are here charged with the ob
servance of the feasts which God had instituted.
Note, Men need not be drawn from their religion
by the temptation of mirth, for we serve a Master
that has abundantly provided for the joy of his ser
vants: serious godliness is a continual feast, and joy
in God always.
1. Once a week they must rest, (v. 21.) even in
earing time and in harvest, the most busy times of
the year. All worldly business must give way to
that holy rest; harvest-work will prosper the bet
ter for the religious observation of the sabbath-day

in harvest-time. Hereby we must show that we
prefer our communion with God, and our duty to
him, before either the business or the joy of harvest.
2. Thrice a year they must feast; (v. 23.) they
must then appear before the Lord God, the God of
Israel. In all our religious approaches to God, we
must eye him, (1.) As the Lord God, infinitely
blessed, great and glorious, that we may worship
him with reverence and godly fear. (2.) As the
God of Israel, a God in covenant with us, that we
may be encouraged to trust him, and to serve him
cheerfully. We always are before God; but, in
holy duties, we present ourselves before him, as ser
vants to receive commands, as petitioners to sue for
favours, and we have reason to do both with joy.
But it might be suggested, that when all the
males from every part of the country were gone up
to worship in the place that God should choose, the
country would be left exposed to the insults of their
neighbours; and what would become of the poor
women and children, and sick and aged, that were
left at home? "Trust God with them; (v. 24.)
neither shall any man desire thy land, not only they
shall not invade it, but they shall not so much as
think of invading it" Note, [1] All hearts are in
God's hands, and under his check; he can lay a
restraint, not only upon men's actions, but upon
their desires. Canaan was a desirable land, and
the neighbouring nations were greedy enough; and
yet God says, " They shall not desire it" Let us
check all sinful desires in our own hearts against
God and his glory, and then trust him to check all
sinful desires in the hearts of others against us and
our interest [2.] The way of duty is the way of
safety. If we serve God, he will preserve us; and
those that venture for him shall never lose by him.
While we are employed in God's work, and are at
tending upon him, we are taken under special pro
tection; as noblemen and members of parliament
areprivileged from arrests.
The three feasts are here mentioned with their
appendages. First, The passover, and the feast of
unleavened bread, in remembrance of their delive
rance out of Egypt ; and to this is annexed the law
of the redemption of the first-born, v. 18 . . 20.
This feast was instituted, ch. 12. 13. and urged
again, ch. 23. 15. Secondly, The feast of weeks,
that is, that of pentecost, seven weeks after the
passover; and to this is annexed the law of the first-
fruits. Thirdly, The feast of in-gathering at the
year's end, which was the feast of tabernacles; (v.
22.) of these also he had spoken before, ch. 23, 16.
As to those laws repeated here, (v. 25, 26.) that
against leaven relates to the passover, that of the
first-fruits to the feast of pentecost, and therefore
that against seething the kid in his mother's milk,
in all probability, relates to the feast of in-gather
ing, at which God would not have them use that
superstitious ceremony, which, probably, they had
seen the Egyptians, or some other of the neigh
bouring nations, bless their harvests with.
With these laws here repeated, it is probable, all
that was said to him, when he was before upon the
mount, was repeated likewise, and the model of the
tabernacle showed him again, lest the ruffle and
discomposure which the golden calf had put him
into should have bereaved him of the ideas he had
in his mind of what he had seen and heard ; also in
token of a complete reconciliation, and to show that
not one jot or tittle ofthe law should pass away, but
that all should be carefully preserved by the great
Mediator, who came, not to destroy, but to fulfil,
Matth. 5. 17, 18. And in the close, 1. Moses is or
dered to write these words, (v. 27.) that the people
might be the better acquainted with them by a fre
quent perusal, and that they might be transmitted
I to the generations to come; we can never be enough

EXODUS, XXXIV.

357

thankful'to God for the written word. 1. He is
told that, according to the tenor of these words,
God would make a covenant with Moses and Israel,
not with Israel immediately, but with them in Mo
ses as mediator; thus the covenant of grace is made
with believers through Christ, who is given for a
Covenant to the people, Isa. 49. 8. And as here
the covenant was made according to the tenor ofthe
command, so it is still; for we are by baptism
brought, into covenant, that we may- be taught to
observe all things whatsoever Christ has command
ed us, Matth. 28. 19, 20.
28. And he was there with the Lord for
ty days and forty nights ; he did neither eat
bread nor drink water. And he wrote upon
the tables the words of the covenant, the ten
commandments. 29. And it came to pass,
when Moses came down from mount Sinai
with the two tables of testimony in Moses'
hand, when he came down from the mount,
that Moses wist not that the skin of his face
shone while He talked with him. 30. And
when Aaron and all the children of Israel
saw Moses, behold, the skin of his face
shone : and they were afraid to come nigh
him. 31. And Moses called unto them;
and Aaron and all the rulers ofthe congre
gation returned unto him : and Moses talk
ed 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 put a vail on his face. 34. But
when Moses went in before the Lord, to
speak with Him, he took the vail off until
he came out. And he came out, and spake
unto the children of Israel that which he
was commanded. 35. And the children of
Israel saw the face of Moses, that the skin
of Moses' face shone : and Moses put the
vail upon his face again, until he went in
to speak with Him.
Here is,
I. The continuance of Moses in the mount, where
he was miraculously sustained, v. 28. He was
there in very intimate communion with God, with
out interruption, forty days and forty nights; and
did not think it long; when we are weary of an
hour or two spent in attendance upon God, and
adoration of him, we should think how many days
and nights Moses spent with him, andof the eter
nal day we hope to spend in praising him. During
all this time, Moses did neither eat nor drink.
Though he had, before, been kept so long fasting,
yet he did not, this second time, take up so many
days' provision along with him, but believed that
man lives not by bread alone, and encouraged him
self with the experience he had of the truth of it
So long he continued without meat and drink, (and,
probably, without sleep too,) for, 1. The power of
God supported him, that he did not need it; he who
made the body can nourish it without ordinary
means, which he uses, but is not tied to; The life
is more than meat. 2. His communion with God
entertained him, so that he did not desire it. He
had meat to eat, which the world knew not of^for it

was his meat and drink to hear the word of God and
pray. The abundant satisfaction his soul had in
the word of God, and the visions of the Almighty,
made him forget the body and the pleasures of it
When God would treat his favourite Moses, it was
not with meat and drink, but with his light, law,.
and love; with the knowledge of himself and his
will; then man did indeed eat angels' food. See
what we should value as the truest pleasure; the
kingdom of God is not meat and drink, neither the
plenty nor delicacy of that, but righteousness, and
peace, and joy in the Holy Ghost. As Moses, so
Elijah and Christ, fasted forty days and forty
nights': the more dead we are to the delights of
sense, the better prepared we are for the pleasures
of heaven.
II. The coming down of Moses from the mount,
greatly enriched, and miraculously adorned.
1. He came down enriched with the best trea
sure, for he brought in his hands the two tables of
the law, written with the finger of God, v. 28, 29.
It is a great favour to have the law given us: this
favour was showed to Israel, Ps. 147. 19, 20. It is
a great honour to be employed in delivering God's
law to others; this honour was done to Moses.
2. He came down adorned with the best beauty;
for the skin of his face shone, v. 29. This time of
his being in the mount, he heard only what he had
heard before, but he saw more ofthe glory of God,
which having with open face beheld, he was in some
measure changed into the same image, from glory
to glory, 2 Cor. 3. 18. The last time, he came
down from the mount with the glory of a magistrate,
to frown upon and chastise Israel s idolatry; now,
with the glory of an angel, with tidings of peace and
reconciliation. Then he came with a rod, now with
the spirit of meekness. Now this may be looked
upon, (1.) As a great honour done to Moses, that
the people might never again question his mission,
or think or speak slightly of him. He carried his
credentials in his very countenance, which, some
think, retained, as long as he lived, some remain
ders of this glory, which perhaps contributed to the
vigour of his old age; that eye could not wax dim
which had seen God, nor that face become wrin
kled which had shone with his glory; the Israelites
could not look him in the face, but they must there
read his commission; Thus it was done to the man
whom the King of kings did delight to honour; yet,
after this, they murmured against him; for the most
sensible proofs will not of themselves conquer an
obstinate infidelity. The shining of Moses's face
was a great honour to him, yet that was no glory,
in comparison with the glory which excelled; we
read of our Lord Jesus, not only that his face shone
as the sun, but his whole body also, for his raiment
was white and glistering, Luke 9. 29. But, when
he came down from the mount, he quito laid aside
that-glory, it being his will that we should walk by
faith, not by sight. (2.) It was also a great favour
to the people, and an encouragement to them, that
God put this glory upon him who was their inter
cessor, thereby giving them assurance that he was
accepted, and they through him. Thus the ad
vancement of Christ, our Advocate with the Father,
is the great support of our faith. (3. ) It was the ef
fect of his sight of God. Communion with God,
[1.] Makes the face to shine in true honour. Se
rious godliness puts a lustre upon a man's counte
nance, such as commands esteem and affection.
[2. } It should make the face to shine in universal
holiness; when we have been in the mount with
God, we should let our light shine before men, in
humility, meekness, and all the instances of a hea
venly conversation; thus must the beauty of the
Lord our God be upon us, even the beauty of holi
ness, that all we converse with may take knqw-

358

EXODUS, XXXV.

ledge of us, that we have been with Jesus, Acts
4. 13.
Now concerning the shining of Moses's face, ob
serve here,
First, That Moses was not aware of it himself;
(v. 29.) He wist not that the skin of his face shone.
Thus, 1. It is the infelicity of some, that their faces
shine in true grace, and yet they do not know it, to
take the comfort of it Their friends see much of
God in them, but they themselves are ready to think
they have no grace. 2. It is the humility of others,
that their faces shine in eminent gifts and useful
ness, and yet they do not know it, to be puffed up
with it; whatever beauty God puts upon us, we
should still be filled with such an humble sense of
our own unworthiness and manifold infirmities, as
will make us even overlook and forget that which
makes oar faces shine.
Secondly, That Aaron and the children of Israel
saw it, and were afraid, v. 30. The truth of it was
attested by a multitude of witnesses, who were also
conscious of the terror of it It not only dazzled
their eyes, but struck such an awe upon them,
as obliged them to retire: probably, they doubted
whether it were a token ot God's favour, or of his
displeasure; and though it seemed most likely to
he a good omen, yet, being conscious of guilt, they
feared the worst, especially remembering the pos
ture Moses found them in when he came last down
from the mount. Holiness will command reve
rence: but the sense of sin makes men afraid of
their friends, and even of that which really is a fa
vour to them.
Thirdly, That Moses put a vail upon his face,
when he perceived that it shone, v. 33, 35. 1. This
teaches us all a lesson of modesty and humility.
We must be content to have our excellencies ob
scured, and a vail drawn over them, not coveting to
make a fair show in the flesh. They that are truly
desirous to be owned and accepted of God, will
likewise desire not to be taken notice of or applaud
ed by men, Qid bene latuit, bene vixit — There is a
laudable concealment. 2. It teaches ministers to
accommodate themselves to the capacities of the
people, and to preach to them as they are able to
bear it. Let all that art, and all that learning, be
vailed, which tend to amusement rather than edi
fication ; and let the strong condescend to the in
firmities of the weak. 3. This vail signified the
darkness of that dispensation; the ceremonial insti
tutions had in them much of Christ and the grace of
the gospel, but a vail was drawn over it, so that
the children of Israel could not distinctly and stead
fastly see those good things to come, which the law
had the shadow of. It was beauty vailed; gold in
the mine; a pearl in the shell: but, thanks be to
God, by the gospel, life and immortality are brought
to light, the vail is taken away from off the Old
Testament; yet still it remains upon the hearts of
those who shut their eyes against the light. Thus
the apostle expounds this passage, 2 Cor. 3.
13 . . 15.
Fourthly, That when he went in before the Lord,
to speak with him in the tabernacle of meeting, he
put off the vail, v. 34. Then there was no occa
sion for it, and, before God, every man does and
must appear unvailed; for all things are naked and
open before the eyes of Mm with whom we have to
do, and it is folly for us to think of concealing or
disguising any thing. Every vail must be thrown
aside, when we come to present ourselves unto the
Lord. This signified also, as it is explained, (2 Cor.
3. 16.) that when a soul turns to the Lord, the vail
shall be taken away, that with open face it may be
hold his glory. And when we shall come before the
Lord in heaven, to be there for ever speaking with
him, the vail shall not only be taken off from the

divine glory, but from our hearts and eye||fthat we
may see as we are seen, and know as we ate known.
CHAP. XXXV.
What should have been said and done upon Moses' com
ing down the first time from the mount, if the golden calf
had not broken the measures, and put all into, disorder,
now at last, when with great difficulty reconciliation was.
made, begins to be said and done; and that great affair
of the setting up of God's worship, is put into its former
channel again, and goes on now without interruption.
I. Moses gives Israel those instructions, received from
God, which required immediate observance. 1. Con
cerning the sabbath, v. 1..3. 2. Concerning the con
tribution that was to be made for the erecting of the ta
bernacle, v. 4. . 9. 3. Concerning the framing of the
tabernacle and the utensils of it, v. 10 . . 19. II. The
people bring in their contributions, v. 20 . . 29. III. The
head- workmen are nominated, v. 30 .. 35.
1. A ND Moses gathered all the congre-
J\. gation of the children of Israel toge
ther, and said unto them, These are the
words which the Lord hath commanded,
that ye should do them. 2. Six days shall
work be done; but on the seventh day
there shall be to you a 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. And Moses
spake unto all the congregation of the chil
dren of Israel, saying, This is the thing
which the Lord commanded, saying, 5.
Take ye from among you an offering unto
the Lord : whosoever is of a willing heart,
let him bring it, an offering of 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 badgers' skins, and shittim-wood, 8.
And oil for the light, and spices for anoint
ing oil, and for the sweet incense, 9. And
onyx-stones, and stones to be set, for the
ephod, and for the breastplate. 10. And
every wise-hearted among you shall come,
and make all that the Lord hath com
manded ; 11. The tabernacle, his tent, and
his covering, his taches, and his boards, his
bars, his pillars, and his sockets, 12. The
ark and the staves thereof, icith the mercy-
seat, and the vail ofthe covering, 13. The
table and his staves, and all his vessels, and
the show-bread, 14. The candlestick also
for the light, and his furniture, and his lamps,
with the oil for the light, 1 5. And the in
cense-altar, and his staves, and the anoint
ing oil, and the sweet incense, and the hang
ing for the door at the entering in of the ta
bernacle, 16. The altar of burnt-offering,
with his brazen grate, his staves, and all his
vessels, the laver and his foot, 17. The
hangings of the court, his pillars, and their
sockets, and the hanging for the door of the
court, 18. The pins of the tabernacle, and
the pins of the court, and their cords, 19.

EXODUS, XXXV.

359

The clothes of service, to do servico in the
holy place, the holy garments for Aaron the
priest, and the garments of his sons, to mi
nister in the priest's office.
It was said in general, (ch. 34. 32.) Moses gave
them in commandment all that the Lord had spoken
with him. But' the erecting and furnishing of the
tabernacle being the work to which they were now
immediately to apply themselves, here is particular
mention of the orders given concerning that.
1. All the congregation is summoned to attend,
(v. 1.) that is, the heads and rulers of the congre
gation, the representatives of the several tribes,
who must receive instructions from Moses, as he
had received them from the Lord, and must com
municate them to the people. Thus St. John, being
commanded to write to the seven churches what
had been revealed to him, writes it to the angels, or
ministers, of the churches.
2. Moses gave them in charge all that (and that
only) which God had commanded him ; thus he ap
proved himself faithful both to God and Israel, be
tween whom he was a messenger or mediator. If
he had added, altered, or diminished, he had been
false to both. But both sides having reposed a trust
in him, lie was true to the trust; yet he was faithful
as a servant only, but Christ as a Son, Heb. 3. 5, 6.
3. He begins with the law of the sabbath, be
cause that was much insisted on in the instructions
he had received; (v. 2, 3.) Six days shall work be
done, work for the tabernacle, the work of the day
that was now to be done in its day; and they had
little else to do here in the wilderness, where they
had neither husbandry nor merchandise, neither
food to get, nor clothes to make; but on the seventh
day you must not strike a stroke, no, not at the
tabernasle-work; the honour of the sabbath was
above that of the sanctuary, more ancient, and
more lasting; that must be to you a holy day, de
voted to God, and not to be spent in common busi
ness, it is a sabbath of rest. It is a sabbath of
sabbaths, so some read it; more honourable and ex
cellent than any of the other feasts, and should
survive them all. A sabbath of sabbatism, so
others read it, being typical of that sabbatism or
rest, both spiritual and eternal, which remains for
the people of God, Heb. 4. 9. It is a sabbath of
rest, that is, in which a rest from all worldly labour
must be very carefully and strictly observed. It is
a sabbath, and a little sabbath, so some ofthe Jews
would have it read; not only observing the whole
day as a sabbath, but an hour before the beginning
of it, and an hour after the ending of it, which they
throw in over and above out of their own time, and
call a little sabbath, to show how glad they are of
the approach of the sabbath, and how loath to part
with it. It is a sabbath of rest, but it is rest to the
Lord, to whose honour it must he devqted. A
penalty is here annexed to the breach of it, Who
soever doeth work therein shall be put to death; and
a particular prohibition of kindling fires on the sab
bath-day for any servile work, as smiths' work, or
plumbers', &c.
4. He orders preparation to be made for the
setting up of the tabernacle. Two things were to
be done:
(1.) All that were able must contribute; Take ye
from among you an offering, v. 5. The taberna
cle was to be dedicated to the honour of God, and
used in his service; and therefore what was brought
for the setting up and furnishing, of that, was an
offering to the Lord. Our Goodness extends not to
God, but what is laid out for the support of his
.kingdom and interest among men, he is pleased to
accept as an offering to himself; and he requires

such acknowledgments of our receiving our all
from him, and such instances of our dedicating our
all to him. The rule is, Whosoever is of a willing
heart, let him bring. It was not to be a tax im
posed upon them, but a benevolence or voluntary
contribution; to intimate to us, [1.] That God has
not made our yoke heavy. He is a Prince that does
not burthen his subjects with taxes, nor make them
to serve with an offering, but draws with the cords
of a man, and leaves it to ourselves to judge what
is right; his is a government that there is no cause
to complain of, for he does not rule with rigour.
[2. ] That God loves a cheerful giver, and is best
pleased with the free-will offerings. Those ser
vices are acceptable to him, that come from the
witling heart of a willing people, Ps. 110. 3.
(2.) All that are skilful must work; (v. 10.)
Every wise-hearted among you shall come, and
make. See how God dispenses his gifts variously;
and, as every man hath received the gift, so he must
minister, 1. Pet 4. 10. Those that were rich must
bring in materials to work on; those that were
ingenious must serve the tabernacle with their
ingenuity; as they needed one another, so the taber-
nacie needed them both, 1 Cor. 12. 7, 21. The
work was likely to go on, when some helped with
their purses, others with their hands, and both
with a willing heart. Moses, as he had told them
what must be given, (v. 5 • • 9. ) so he gives them the
general heads of what must be made, (v. 11. . 19.)
that, seeing how much work was before them, they
might apply themselves to it the more vigorously,
and every hand might be busy; and it gave them
such an idea of the fabric designed, that they
could not but long to see it finished.
20. And all the congregation of the chil
dren of Israel departed from the presence
of Moses. 21. And they came, every one
whose heart stirred him up, and every one
Whom his spirit made willing, and they
brought the Lord's offering to the work of
the tabernacle of the congregation, and for
all his service, and for the holy garments.
22. And they came, both men and women, as
many as were willing-hearted, and brought
bracelets, and ear-rings, and rings, and tab
lets, all jewels of gold : and every man that
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. 25. And all the women
that were wise-hearted did spin with their
hands, and brought that which they had
spun, both of blue, and of purple, and of
scarlet, and of fine linen. 26. And all the
women whose heart stirred them up in wis
dom spun goats' hair. 27. And the rulers
brought onyx-stones, and stones to be set,
for the, ephod, and fqr the breastplate: 28.
And spice, and oil for the light, and for the
anointing oil, and for the sweet incense.

360

EXODUS, XXXV.

29. The 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
hands of Moses.
. Moses having made known to them the will of
God, they went home, and immediately put in
practice what they had heard, v. 20. Oh that
every congregation would thus depart from the
hearing of the word of God, with a full resolution
to be doers of the same! Observe here,
I. The offerings that were brought for the service
of the tabernacle, v. 21, isfc. Concerning which
many things may be noted.
1. It is intimated that they brought their offer
ings immediately: they departed to their tents im
mediately to fetch their offering, and did not desire
time to consider of it, lest their zeal should be
cooled by delays. What duty God convinces us of,
and calls us to, we should set about speedily. No
season will be more convenient than the present
season. 2. It is said that their spirits made them willing,
(v. 21.) and their hearts, v. 29. What they did,
they did cheerfully, and from a good principle.
They were willing, and it was not any external in
ducement that made them so, but their spirits. It
was from a principle of love to God and his service;
a desire of his presence with them in his ordinan
ces; gratitude for the great things he had done for
them; faith in his promise of what he would further
do; or, at least, from the present consideration of
these things, that they were willing to offer. What
we give and do for God, is then acceptable when it
comes from a good principle in the heart and
spirit 3. When it is said that as many as were willing-
hearted brought their offerings, (v. 22.) it should
seem as if there were some who were not, who
loved their gold better than their God, and would
not part with it, no not for the service ofthe taber
nacle; such there are, who will be called Israelites,
and yet will not be moved by the equity of the
thing, God's expectations trom them, and the good
examples of those about them, to part with any
thing for the interests of God's kingdom: they are
for the true religion, provided it be cheap, and will
cost them nothing.
4. The offerings were of divers kinds, according
as they had; those that had gold and precious
stones, brought them, not thinking any thing too
good and too rich to part with for the honour of
God. Those that had not precious stones to bring,
brought goats' hair, and rams' skins: if we cannot
do as much as others for God, we must not there
fore sit still and do nothing; if the meaner offerings,
Which are according to our ability, gain us not such
a reputation among men, yet they shall not fail of
acceptance with God, who' requires according to
what a man hath, and not according to what he hath
not, 2 Cor. 8. 12. Two mites from a pauper were
more pleasing than so many talents from a Dives.
God has an eye to the heart of the giver, more
than to the value of the gift.
5. Many of the things they offered were their
ornaments, bracelets and rings, and tablets or
lockets; (v. 22.) and even the women parted with
these. Can. a maid forget her ornaments? Thus
far they forgot them,' that they preferred the beau
tifying of the sanctuary before their own adorning.
Let this teach us in general, to part with that for
God when he calls for it, which is very dear to us,
which we value, and value ourselves by; and par
ticularly to lay aside our ornaments, and deny our

selves in them, when either they occasion offence
to others, or feed our own pride. If we think
those gospel-rules concerning our clothing too
strict, (1 Tim. 2. 9, 10. 1 Pet 3. 3, 4.) I fear we
should scarcely have done as these Israelites did.
If they thought their ornaments well-bestowed
upon the tabernacle, shall not we think the want
of ornaments well made up by the graces of the
Spirit? Prov. 1. 9.
6. These rich things that they offered, we may
suppose, were mostly the spoils of the Egyptians;
for the Israelites in Egypt were kept poor, tdl they
borrowed at parting. And we may suppose the
rulers had better things, (v. 27.) because, having
more influence among the Egyptians, they borrow
ed larger sums. Who would have thought that
ever the wealth of Egypt should have been so well
employed; but thus God has often made the eanth
to help the woman, Rev. 12. 16. It. was by a spe
cial providence and promise of God, that the Is
raelites got all that spoil, and therefore it was
highly fit that they should devote a part of it to the
service of that God to whom they owed it all. Let
every man give according as God hath prospered
him, 1 Cor. 16. 2. Extraordinary successes should
be acknowledged by extraordinary offerings. Ap
ply it to human learning, arts and sciences, which
are borrowed, as it were, from the Egyptians; those
that are enriched with these must devote them to
the service of God and his tabernacle: they may be
used as helps to understand the scriptures, as orna
ments or hand-maids to divinity. But then great
care must be taken that Egypt's gods mingle not
with Egypt's gold. Moses, though learned in all
the learning of the Egyptians, did not therefore
pretend, in the least instance, to correct the pattern
showed him in the mount. The furnishing of the
tabernacle with the riches of Egypt, was perhaps
a good omen to the Gentiles, who, in the fulness of
time, should be brought into the gospel-tabernacle,
and their silver and their gold with them. (Isa. 60.
9.) and it should be said, Blessed be Egypt my
people, Isa. 19. 25.
7. We may suppose that the remembrance of the
offerings made for the golden calf made them the
more forward in these offerings. Those that had
then parted with their ear-rings, would now testify
their repentance by giving the rest of their jewels
to the service of God: godly sorrow worketh such
a revenge, 2 Cor. 7. 11. And those that had kept
themselves pure from that idolatry, yet argued
with themselves, "Were they so forward in' con
tributing to an idol, and shall we be backward or
sneaking in our offerings to the Lord?" Thus some
good was brought even out of that evil.
II. The work that was done for the service of
the tabernacle; (v. 25.) The women did spin with
their hands; some spun fine work, of blue and pur
ple, others coarse work, of goats' hair, and yet
their's also is said to be done in wisdom, v. 26. As
it is not only rich gifts, so it is not only fine work,
that God accepts. Notice is here taken of the good
women's work for God, as well as of Bezaleel's and
Aholiab's. The meanest hand employed, the
meanest service performed, for the honour of God,
shall have an honourable recompense; Mary's
anointing of Christ's head shall be told for a memo
rial, (Matth. 26. 13. ) and a record is kept of the
women that laboured in the gospel tabernacle,
(Phil. 4. 3.) and were helpers to Paul in Christ
Jesus, Roim 16. 3. It is part of the character of
the virtuous woman, that she layeth her hand to
the spindle, Prov. 31. 19. This employment was
here turned to a pious use, as it may be still (though
we have no hangings to make for the tabernacle)
by the imitation of the charity of Dorcas, who
made coats and garments for poor widows, Acts 9.

EXODUS, XXXVI.

36.

39. Even those that are not in a capacity to give
m charity, may yet work in charity; and thus the,
poor may relieve the poor, and those that hap
nothing but their limbs and senses may be very
charitable in the labour of love.
30. And Moses said unto the children of
Israel, See, the Lord hath called 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 un
derstanding, and in knowledge, and in all
manner of workmanship ; 32. And to de
vise curious works, to work in gold, and in
silver, and in brass, 33. And in the cutting
of stones to set them, and in carving of
wood, to make any manner of cunning
work. 34. And he hath put in his heart
that he may teach, both he and Aholiab the
son of Ahisamach of the tribe of Dan. 35.
Them hath he filled with wisdom of heart,
to work all manner of work, of the en
graver, and of the cunning workman, and
of the embroiderer, in blue, and in purple,
in scarlet, and in fine linen, and of the
weaver, even of them that do any work,
and of those that devise cunning work.
Here is the divine appointment of the master-
workmen, that there might be no strife for the of
fice, and that all who were employed in the work
might take direction from, and give account to,
these general inspectors; for God is the God of or
der, and not of confusion.
Observe, 1. Those whom God called by name to
this service, he filled with the Spirit of God, to qua
lify them for it, v. 30, 31. Skill in secular employ
ments is God's gift, and comes from above, Jam. 1.
17. From him the faculty is, and the improvement
of it To his honour therefore all knowledge must
be devoted, and we must study how to serve him
With it. The work was extraordinary which Ba-
zaleel was designed for, and therefore he was quali
fied in an extraordinary manner for it; thus, when
the apostles were appointed to be master-builders
in setting up the gospel-tabernacle, they -were filled
with the Spirit of God in wisdom and understand
ing. 2. They were appointed, not only to devise,
but to work, (v. 32. ) to work all manner of work,
v. 35. Those of eminent gifts, that are capable of
directing others, must not think that that will ex
cuse them in idleness: many are ingenious enough in
cutting out work for other people, and can tell what
this man and that man should do, but the burthens
they bind on others they themselves will not touch
with one of their fingers. These will fall under the
character of slothful servants. 3. They were not
only to devise the work themselves, but they were
to teach others, v. 34. Not only had Bazaleel
power to command, but he was to take pains to in
struct Those that rule should teach; and those
to whom God has given knowledge should be will
ing to communicate it for the benefit of others, not
coveting to monopolize it.
CHAP. XXXVI.
In this chapter, I . The work of the tabernacle is begun,
v. 1 • .4. II. A stop put to the people's contributions, v.
5. .7. III. A particular account is given of the making
of the tabernacle itself: the fine curtains of it, v.
8 • . 13. The coarse ones, v. 14 . . 19. The boards, v.
20 . . 30. The bars, v. 31 . . 34. The partition vail, v.
35, 36. And the hanging for the door, v. 37, 38.
Vol. i.-2Z

1. HPHEN wrought Bezaleel and Aho-
JL liab, and every wise-hearted man,
in whom the Lord put wisdom and under
standing, to know how to work all manner
of work for the service of the sanctuary,
according to all that the Lord had com
manded. 2. And Moses called Bezaleel
and Aholiab, and every wise-hearted man,
in whose heart the Lord had put wisdom,
even every one whose heart stirred him up
to come unto the work to do it : 3. And
they received of Moses all the offering
which the children of Israel had brought for
the work of the service of the sanctuary, to
make it 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 every man from his
work which they made; 5. And they
spake unto Moses, saying, The people
bring much more than enough for the ser
vice of the work which the Lord com
manded to make. 6. And Moses gave
commandment, and they caused it to be
proclaimed throughout the camp, saying,
Let neither man nor woman make any
more work for the offering of the sanctuary.
So the people were restrained from bring
ing. 7. For the stuff they had was suffi
cient for all the work to make it, and too
much. We have here, *
I. The workmen set in without delay. Then they
wrought, v. 1. When God had qualified them for
the work, then they applied themselves to it. Note,
The talents we are intrusted with must not be laid
up, but laid out; not hid in, a napkin, but traded with..
What have we all our gifts for, but to do good with.
them? They began when Moses called them, v. 2..
Even those whom God has qualified for, and inclin
ed to, the service of the tabernacle, yet must wait
for a regular call to it, either extraordinary, as that.
of preachers and apostles, or ordinary, as that of
pastors and teachers. And observe who they were
that Moses called; those in whose heart God had put
wisdom for this purpose, beyond their natural capa
city, and whose heart stirred them up to come to the
work in good earnest. Note, Those are to be called
to the building of the gospel-tabernacle whom God
has by his grace made in some measure fit for the
work, and free to engage in it. Ability and willing
ness (with resolution) are the two things to be re
garded in the call of ministers. Has God given them
not only knowledge, but wisdom? (For they that
would win souls must be wise, and have their hearts
stirred up to come to the work, and not to the ho
nour only; to do it, and not to talk of it only.) Let
them come to it with full purpose of heart to go
through with it.
The materials, which the people had contributed, .
were delivered by Moses to the workmen,.!?. 3.
They could not create a tabernacle, that is, make it
out of nothing, nor work, unless they had something
to work upon; we find that the people brought the
materials, and that Moses put them into their
hands. Precious souls are the materials of the gos
pel tabernacle, they are built up a spiritual, house;:
(lPet. 2. 5.) to this end they are to offer them.

362

EXODUS, XXXVI.

selves a free-will offering to the Lord, for his ser
vice, (Rom. 15. 16.) and they, are then committed
to the care of his ministers, as builders, to be framed
and wrought upon for their edification and increase
in holiness, till they all come, like the curtains of
the tabernacle, in the unity of the faith to be a holy
temple, Eph. 2. 21, 22. — i. 12, 13.
II. The contributions restrained. The people
continued -to bring free offerings every morning, v.
3. Note, We should always make it our morning's
work to bring our offering unto the Lord; even the
spiritual offerings of prayer and praise, and a broken
heart surrendered entirely to God. This is that
which the duty of every day requires. God's com
passions are new every morning, and so should our
offerings be, our free offerings: God's grace to us is
free, and so must our duty to him be. Probably
there were some that were backward at first to
bring their offering, but their neighbours' forward
ness stirred them up and shamed them. The zeal
of some provoked many. There are those who will
be content to follow, who yet do not care for leading,
in a good work. It is best to be forward, but better
late than never. Or, perhaps some who had offered
at first, having pleasure in reflecting upon it, offered
more; so far were they from grudging what they
had contributed, that they doubled their contribu
tion. Thus, in charity, give a portion to seven, and
also to eight; having given much, give more. Now
observe, 1. The honesty of the workmen. When they had
cut out their work, and found how their stuff held
out, and that the people were still forward to bring
in more, they went in a body to Moses to tell him
that there needed no more contributions,, v. 4, 5.
Had they sought their own things, they had now a
fair opportunity of enriching themselves by the peo
ple's gifts: for they might have made up their
work, and converted the overplus to their own use,
as perquisites of their place. But they were men
of integrity, that scorned to do so mean a thing as to
spunge upon the people, and enrich themselves with
that which was offered to the Lord. Those are the
greatest cheats that cheat the public. If to murder
many is worse than to murder one, by the same rule,
to defraud communities, and to rob the church or
state, is a much greater crime than to pick the
pocket of a single person. But these workmen
were not only ready to account for all they received,
but were not willing to receive more than they had
occasion for, lest they should come either into the
temptation, or under the suspicion, of taking it to
themselves. These were men that knew when
they had enough.
2. The liberality of the people; though they saw
what an abundance was contributed, yet they con
tinued to offer, till they were forbidden by a procla
mation, v. 6, 7. A rare instance! Most need a spur
to quicken their charity, few need a bridle to check
it; yet these did. Had Moses aimed to enrich him-
•self, he might have suffered them still to bring in
their offerings; and, when the work was finished,
might have taken the remainder to himself: but he
also preferred the public before his own private
interest, and was therein a good example to all in
-public trusts. It is said, (v. 6.) The people were re
strained from bringing; they looked upon it as a
restraint upon them, not to be allowed to do more
for the tabernacle; such was the zeal of those peo
ple, who gave to their power, yea, and beyond their
power, praying the collectors with much entreaty
to receive the gift, 2 Cor. 8. 3, 4. These were the
fruits of a first love; in these last days charity is
grown too cold for us to expect such things from it
8. And every wise-hearted man among
tthem that wrought the work of the taberna

cle, made ten curtains of fine twined Ijnen,
and blue, and purple, and scarlet: with
cherubims of cunning work made he them.
9, The length of one curtain was twenty
and eight cubits, and the breadth of one
curtain four cubits: the curtains were all
of one size. 10. And he coupled the five
curtains one unto another; and the. other
five curtains he coupled one unto another.
11. And he made loops of blue on the edge
of one curtain, from the selvedge in the
coupling: likewise he made in the utter
most side of another curtain, in the coupling
of the second. 12. Fifty loops made he in
one curtain, and fifty loops made he in the
edge of the curtain which was in the cou
pling of the second : the loops held one cur
tain to another. 13. And he made fifty
taches of gold, and coupled the curtains one
unto another with the taches : so it became
one tabernacle.
The first work they set about was the framing of
the house; that must be done before the furniture of
it was prepared. This house was not made of tim
ber or stone, but of curtains curiously embroidered
and coupled together. This serves to typify the
state of the church in this world, the palace of
God's kingdom among men. 1. Though it is upon
the earth, yet its foundation is not in the earth, as
that of a house is; no, Christ's kingdom is not of this
world,, nor founded in it. 2. It is mean and mutable,
and in a militant state; shepherds dwelt in tents,
and God is the Shepherd of Israel; soldiers dwelt in
tents, and the Lord is a Man of war, and his church
marches through an enemy's country, and must
fight its way. The kings of the earth close them
selves in cedar, (Jer. 22. 15. ) but the ark of God
was lodged in curtains only. 3. Yet there is a beau
ty in holiness; the curtains were embroidered, so is
the church adorned with the gifts and graces of the
Spirit, that raiment of needle work, Ps. 45. 14. 4.
The several societies of believers are united in one,
and, as here, all become one tabernacle; for there is
one Lord,, one faith, and one baptism.
1 4. And he made curtains of goats' hah
for the tent over the tabernacle ; eleven cur
tains he made them, 15. 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 themselves. 17. And he
made fifty loops upon the uttermost edge
of the curtain in the coupling, and fifty
loops made he upon the edge ofthe 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 qj
rams' skins dyed red, and a covering of
badgers' skins above that. 20. And he
made boards for the tabernacle of shittim-
wood, standing up. 21. The length of a
board was ten cubits, and the breadth of a
board one cubit and a half. 22. One

EXODUS, XXXVII.

363

• 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 tabernacle : 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 liis two tenons, and two sockets
under another board for his two tenons.
25. And for the other side of the taberna
cle, which is toward the north corner, he
made twenty boards, 26. And their forty
sockets of silver: two sockets under one
board, and two sockets under another board.
27. And for the sides of the tabernacle
westward he made six boards. 28. And
two boards made he for the corners of the
tabernacle in the two sides. 29. And they
were coupled beneath, and coupled together
at the head thereof, to one ring : thus he did
to both of them in both the corners. 30.
And there were eight boards; and their
sockets loere sixteen sockets of silver, under
every board two sockets. 31. And he
made bars of shittim-wood : five for the
boards of the one side of the tabernacle,
32. And five bars for the boards of the
other side of the tabernacle, and five bars
(or the boards of the tabernacle for the sides
westward. 33. And he made the middle
bar to shoot through the boards from the
one end to the other. 34. And he overlaid
the boards with gold, and made their rings
of gold to be places for the bars, and over
laid the bars with gold.
Here, 1. The shelter and special protection that
the church is under, are signified by the curtains
of hair-cloth, which were spread over the taberna
cle, and the covering of rams' skins and badgers'
skins over them, v. 14,. . 19. God has provided for
his people a shadow form the heat, and a covert
from storm and rain; (Isa. 4. 6.) they are armed
against all weathers; the sun and moon shall not
smite them; and they are protected from the storms
of divine wrath, that hail which will sweep away
the-refuge of lies, Isa. 28. 17. Those that dwell
in God's house shall. find, be the tempest ever so
violent, or the dropping ever so continual, it does
not rain in. 2. The strength and stability of the
church, though it is but a tabernacle, are signified
by the boards and bars with which the curtains
were borne up, v. 20 . . 34. The boards were cou
pled together and joined by the bars that shot
through them; for the union of the church, and the
hearty agreement of those that are its stays and
supporters, contribute abundantly to its strength
and establishment.
35. And he made a vail of 'blue, and pur
ple, and scarlet, and fine twined Jinen : with
cherubims made he it of cunning work. 36.
And he made thereunto four pillars of shik
t\m-wood, and overlaid them with gold : their
hooks were of gold ; and he cast for them four
sockets of silver. 37. And he made a hang

ing for the tabernacle-door, ofMue, 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 were of brass.
In the building of a house there is a great deal of
work about the doors and partitions; in the taberna
cle they were answerable to the rest of the fabric;
there were curtains for doors, and vails for parti
tions. 1. There was a vail made for a partition be
tween the holy place and the most holy, v. 35, 36.
This signified the darkness and distance of that
dispensation, compared with the New Testament,
which shows us the glory of God more clearly, and
invites us to draw near to it; and the darkness and
distance of our present state, in comparison with hea
ven, where we shall be ever with the Lord, and see
him as he is. 2. There was a vail made for the
door of the tabernacle, v. 37, 38. At this door the
people assembled, though forbidden to enter; for,
while we are in this present state, we must get as
near God as we can.
CHAP. XXXVII.
Bezaleel and his workmen are still busy, making, I, The
ark with the mercy-seat and the cherubims, v. 1 . . 9. II.
The table with its vessels, v. 10 . . 16. in. The candle
stick with its appurtenances, v. 17 . . 24. IV. The gol
den altar for incense, v. 25 . . 28. V. The holy oil and
incense, v. 29. The particular appointment concerning
each of which we had before in the 25th and 30th chap
ters.
1. A ND Bezaleel made the ark of shit-
J\. 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 of
shittim-wood, and overlaid them with gold.
5. And he put the staves into the rings by
the sides of the ark, to bear the ark. 6.
And he made the mercy-seat of pure gold :
two cubits and a half was the length there
of, and one cubit and a half the breadth
thereof. 7. And he made two cherubims
of gold, beaten out of one piece made he
them, on the two ends of the mercy-seat;
8. One cherub on the. end on this side, and
another cherub on the other end on that
side : out of the mercy-seat made he the
cherubims, on the 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 ano
ther ; even to the mercy-seat-ward were the
faces of the cherubims.
It may be thought strange that Moses, when he
had recorded so folly the instructions given him up
on the mount for the making of all these things,
should here record as particularly the making of

364

EXODUS, XXXVII.

them; when it might have sufficed only to have
said, in a few words, that each of these things was
made exactly according to the directions before re
cited. _ We are sure that Moses, when he wrote by
divine inspiration, used no vain repetitions; there
are no idle words in scripture. Why then are so ma
ny chapters taken up with this narrative, which we
are tempted to think needless and tedious? But we
must consider, 1. That Moses wrote primarily for
the people of Israel, to whom it would be of great
use to read and hear often of these divine and sa
cred treasures with which they were intrusted.
These several ornaments wherewith the taberna
cle was furnished, they were not admitted to see,
but the priests only, and therefore it was requisite
that they should be thus largely described particu
larly to them. That which they ought to read again
and again, (lest they should fail of doingit,) is written
again and again: thus many of the same passages of
the history of Christ are in the New Testament re
lated by two or three, and some by four, of the
evangelists, for the same reason. The great things
of God's law and gospel we need to have inculcated
upon us again and again. To write the same, (says
St. Paul,) to me is not grievous, but for you it is
safe, Phil. 3. 1. 2. Moses would thus show the
great care which he and his workmen took, to make
every thing exactly according to the pattern show
ed him in the mount. Having before given us the
orginal, he here gives us the copy, that we may
compare them, and observe how exactly they agree.
Thus he appeals to every reader concerning his
fidelity to him that appointed him, in all his house,
and in all the particulars of it, Heb. 3. 5. And
thus he teaches us to have respect to all God's com
mandments, even to every iota and tittle of them.
3. It is intimated hereby, that God takes delight in
the sincere obedience of his people, and keeps an
exact account of it, which shall be produced to
their honour in the resurrection of the just. None
can be so punctual in their duty, but God will be as
punctual in his notices of it. He is not unrighteous
to forget the work and labour of love, in any in
stance of it, Heb. 6. 10. 4. The spiritual riches
and beauties of the gospel-tabernacle are hereby
recommended to our frequent and serious considera
tion. Go walk about this Zion, view it and review
it: the more you contemplate the glories of the
church, the more you will admire them and be in
love with them. The charter of its privileges,
and the account of its constitution, will very well
bear a second reading.
In these verses we have an account of the making
of the ark, with its glorious and most significant ap
purtenances, the mercy-seat and the cherubims.
Consider these three together, and they represent
the glory of a holy God, the sincerity of a holy
heart, and the communion that is between them, in
and by a Mediator. 1. It is the glory of a holy God,
that dwells between the cherubims, that is, is con
tinually attended and adorned by the blessed angels,
whose swiftness was signified by the wings of the
cherubims, while their unanimity and joint concur
rence in their services were signified by their faces
being one towards another. 2. It is the character
of an upright heart, that, like the ark of the testi
mony, it has the law of God hid and kept in it 3.
By Jesus Christ, the great Propitiation, there is re
conciliation made, and a communion settled, be
tween us and God: he interposes between us and
God's displeasure; and not only so, but through him
we become entitled to God's favour. If he write
his law in our heart, he will be to us a God, and we
shall be to him a people; from the mercy-seat he
will teach us, there he will accept us, and show
himself merciful to our unrighteousness; and under
the shadow of his wings we shall be safe and easy.

10. And he made the table of shittim-
wood: two cubits was the length thereof,
and a cubit the breadth thereof, and a cubit
and a half the height thereof. 11. And he
overlaid it with pure gold, and made there
unto a crown of gold round about. 12.
Also he made thereunto a border of a hand-
breadth round about; and made a crown of
gold for the border thereof round about. 1 3.
And he cast for it four rings of gold, and
put the rings upon the four corners that were
in the four feet thereof. 14. Over against
the border were the rings, the places for the
staves, to bear the table, f 5. And he made
the staves of shittim-wood, and overlaid
them with gold, to bear the table. 1 6. And
he made the vessels which were upon the
table, his dishes, and his spoons, and his
bowls, and his covers, to cover withal, of
pure gold. 1 7. And he made the candle
stick 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 : 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 candlestick out of
the other side thereof: 19. Three bowls-
made he after the fashion of almonds in one
branch, a knop and a flower; and three
bowls made like almonds in another branch
a knop and a flower ; so throughout the six
branches going out of the candlestick. 20.
And in the candlestick were four bowls
made like almonds, his knops, and his flow
ers: 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 beaten 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.
Here is, 1. The making of the table en which the
show-bread was to be continually placed. God is a
good Householder, that always keeps a plentiful ta
ble. Is the world his tabernacle? His providence
in it spreads a table for all the creatures: he pro
vides food for all flesh. Is the church his taber
nacle? His grace in it spreads a table for all believ
ers, furnished with the bread of life. But observe-
how much the dispensation of the gospel exceeds
that of the law. Though here was a table furnish
ed, it was only with show-bread, bread to be looked
upon, not to be fed upon, while it was on this table,
and afterward only by the priests; but to the table
which Christ has spread in the new covenant all
real Christians are invited guests; and to them it is
said, Eat, O friends, come eat of my bread; what
the law gave but a sight of at a distance, the gosprl

EXODUS, XXXVIII.

305

t

iVes the enjoyment of, and a hearty welcome to.
. The making of the candlestick,, which was not of
wood overlaid with gold, but all beaten work of
pure gold only, v. 17, 22. This signified that Ught
of divine revelation with which God's church up
on earth (which is his tabernacle among men) has
always been enlightened, being always supplied
with fresh oil from Christ the good Olive, Zech. 4.
2, 3. God's manifestations of himself in this world
are but candle-light, compared with the day-light
of the future state. The Bible is a golden candle
stick, it is of pure gold; (Ps. 19. 10. ) from it light is
diffused to every part of God's tabernacle, that by
it his spiritual priests may see to minister unto the
Lord, and to do the service of his sanctuary. This
candlestick has not only its bowls for necessary use,
but its knops and flowers for ornament; there are
many things which God saw fit to beautify his word
with, which we can no more give a reason for than
for these knops and flowers, and yet we are sure
that they were added for good purpose. Let us
bless God for this candlestick, have an eye to it
continually, and dread the removal of it out of its
place. 25. And he made the incense altar of
shittim-wood : the length of it was a cubit,
and the breadth of it a cubit, (it was four
square,) and two cubits was the height of it ;
the horus thereof were of the same. 26.
And he overlaid it with pure gold, both the
top of it, and the sides thereof round about,
and the horns of it : also he made unto it a
crown of gold round about. 27. And he
made two rings of gold for it under the
crown thereof, by the two corners of it, up
on the two sides thereof, to be places for the
staves, to bear it withal. 28. And he made
the staves of shittim-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 apothe
cary. Here is, 1. The making of the golden altar, on
which incense was to be burnt daily; which signi
fied both the prayers of saints, and the intercession
of Christ, to which are owing the acceptableness
and success of those prayers. The rings and staves,
and all the appurtenances of this altar, were over
laid with gold, as all the vessels of the table and
candlestick were of gold, for these were used in the
holy place. God is the Best, and we must serve
him with the best we have; but the best we can
serve him with, in his courts on earth, is but as
brass, compared with the gold, the sinless and spot
less perfection, with which his saints shall serve
him in his holy place above. 2. The preparing of
the incense, which was to be burnt upon this altar,
and with it the holy anointing oil, (v. 29.) accord
ing to that dispensatory, ch. 30. 22, &c. God
taught Bezaleel this art also; so that though he was
not before acquainted with it, yet he made up these
things according to the work of the apothecary, as
dexterously and exactly as if he had been bred up
to the trade. Where God gives wisdom and grace,
it will make the man of God perfect, thoroughly
furnished to every good work.
CHAP- XXXVIII.
Here is an account, I. Of the making of the brazen altar,
(v. 1..7.) and the laver, v. 8. II. The preparing of the

hangings for the enclosing of the court in which the ta
bernacle was to stand, v. 9.. 20. III. A summary ac
count ofthe gold, silver, and brass, that was contributed
to, and used in, the preparing of the tabernacle, v.
21.. 31.
1. A ND he made the altar of burnt-of-
J\. fering of shittim-wood : five cubits
was the length thereof, and five cubits the
breadth thereof, (it was 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, and the
flesh-hooks, and the fire-pans ; all the ves
sels thereof made he of brass. 4. And he
made for the altar a brazen grate of net
work, under the compass thereof, beneath
unto the midst of it. 5. And he cast four
rings for the four ends of the grate of brass,
to be places for the staves. 6. And he made
the staves of shittim-wood, and overlaid
them with brass. 7. And he put the staves
into the rings on the sides of the altar, to
bear it withal : he made the altar hollow
with boards. 8. And he made the laver of
brass, and the foot of it of brass, of the look
ing-glasses of the women assembling, which
assembled at the door of the tabernacle of
the congregation.
Bezaleel, having finished the gold-work, which,
though the richest, yet was ordered to lie most out
of sight, in the tabernacle itself, here goes on to
prepare the court, which lay open to the view of
all. Two things the court was furnished with, and
both made of brass.
1. An altar of burnt-offering, v. 1. . 7. On this
all their sacrifices were offered, and this was it
which, being sanctified itself for this purpose by
the divine appointment, sanctified the gift that was
in faith offered on it. Christ was himself the Altar
to his own sacrifice of atonement, and so he is to all
our sacrifices of acknowledgment. We must have
an eye to him in offering them, as God has in ac
cepting them.
2. A laver, to hold water for the priests to wash
in, when they went into minister, v. 8. This sig
nified the provision that is made in the gospel of
Christ, for the cleansing of our souls from the mor
tal pollution of sin by the merit and grace of Christ,
that we may be fit to serve the holy God in holy
duties. This is here said to be made of the looking-
glasses (or mirrors) of the women that assembled
at the door of the tabernacle. (1.) It should seem
these women were eminent and exemplary for de
votion, attending more frequently and seriously at
the place of public worship than others did; and
notice is here taken of it to their honour. Anna
was such a one, long afterward, who departed not
from the temple, but served God with fastings and
prayers night and day, Luke, 2. 37. In every age
ofthe church there appear to have been seme who
have thus distinguished themselves by their serious
zealous piety, and they have hereby dignified them
selves; for devout women are really honourable
women, (Acts 13. 50.) and not the less so, for their
being called, by the scoffers of the latter days, silly
women. Probably, these women were such as

366

exodus, xxxvin.

showed their zeal upon this occasion, by assisting
in the work that was now going on for the service
ofthe tabernacle. They assembled by troops, so
the word is; a blessed sight! to see so many, and
those so zealous, and so unanimous, in this good
work. (2.) These women parted with their look
ing-glasses (which were of the finest brass, burnish
ed for that purpose) for the use of the tabernacle.
Those women that admire their own beauty, are in
love with their own shadow, and make the putting
on of apparel their chief adorning, by which they
value and recommend themselves, can but ill spare
their looking-glasses; yet these women offered them
to God: Either, [1.] In token of their repentance
for the former abuse of them, to the support of their
pride and vanity; now that they were convinced of
their folly, and had devoted themselves to the ser
vice of God at the door of the tabernacle, they thus
threw away that which, though lawful and useful in
itself yet had been an occasion of sin to them.
Thus Mary Magdalen, who had been a sinner,
when she became a penitent, wiped Christ's feet
with her hair. Or, [2. ] In token of their great
zeal for the work of the tabernacle; rather than the
workmen should want brass, or not have of the
best, they would part with their looking-glasses,
though they could not well be without them. God's
service and glorv must always be preferred by us
before any satisfactions or accommodations of our
own. Let us never complain of the want of that
which we may honour God by parting with. (3. )
These looking-glasses were used for the making of
the laver. Either they were artfully joined toge
ther, or else molten down and cast anew; but it is
probable that the laver was so brightly burnished,
that the sides of it still served for looking-glasses,
that the priests, when they came to wash, might
there see their faces, and so discover the spots and
wash them clean. Note, In the washing of repent
ance, there is need of the looking-glass of self-ex
amination. The word of God is a glass, in which
we may see our faces; (see Jam. 1. 23.) and with it
we must compare our own hearts and lives, that,
finding out our blemishes; we may wash with par
ticular sorrow, and application of the blood of Christ
to our souls. Usually, the more particular we are
in the confession of sin, the more comfort we have
in the sense ofthe pardon.
9. And he made the court: on the south
side southward, the hangings of the court
were of fine twined linen, a hundred cubits :
10. Their pillars were twenty, and their
brazen sockets twenty : the hooks of the
pillars and their fillets were of silver. 11.
And for the north side the hangings were
a hundred cubits, their pillars were twenty,
and their sockets of brass twenty: the
hooks of the pillars and their fillets of sil
ver. 1 2. And for the west side were hang
ings of fifty cubits, their pillars ten, and
their sockets ten ; the hooks of the pillars
and their fillets of silver. 13. And for the
east side eastward, fifty cubits. 14. The
hangings ofthe one side ofthe gate were fif
teen cubits ; their pillars three, and their
sockets three. 1 5. And for the other side
of the court-gate, on this hand and that
hand, were hangings of fifteen cubits ; their
pillars three, and their sockets three. 16.
All the hangings of the court round about

were of fine twined linen. 17. And the
sockets for the pillars were of brass ; the
hooks of the pillars and their fillets of silver;
and the overlaying of their chapiters of sil
ver : and all the pillars of the court were
filleted with silver. 18. And the hanging
for the gate of the court was needle-work,
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. 1 9. And their pillars were four,
and their sockets of brass four ; their hooks
of silver, and the overlaying of their chapi
ters and their fillets of silver. 20. And all
the pins of the tabernacle, and of the court
round about, were of brass.
The walls ofthe court, or church-yard, were like
the rest, curtains or hangings, made according to
the appointment, ch. 27. 9, &c. This represented
the state of the Old-Testament church; it was a
garden enclosed: the worshippers were then con
fined to a little compass. But the enclosure being
of curtains only, intimated that the confinement of
the church to one particular nation was not to be
perpetual. The dispensation itself was a taberna
cle-dispensation, moveable and mutable, and in due
time to be taken down and folded up, when the
place of the tent should be enlarged and its cords
lengthened, to make room for the Gentile world,
as is foretold, Isa. 54. 2, 3. The church here on
earth is but the court of God's house, and happy
they who tread these courts, and flourish in them;
but through these courts we are passing to the holy
place -above; Blessed, are they that dwell in that
house of God, they will be still praising him. The
enclosing of a court before the tabernacle, teaches
us a gradual approach to God. The priests that
ministered must pass through the holy court, before
they entered the holy house. Thus, before solemn
ordinances, there ought to be the separated and en
closed court of a solemn preparation; in which we
must wash our hands, and so draw near with a true
heart 21. This is the sum of the tabernacle,
even of the tabernacle of testimony, as it
was counted, according to the command
ment of Moses, for the service of the Le
vites, by the hand of Ithamar, son to Aaron
the priest. 22. And Bezaleel the son of
Uri, the son of Hur, of the tribe of Judah,
made all that the Lord commanded Mo
ses. 23. And with him toas 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 ofthe holy place, even the gold ofthe
offering, was twenty and nine talents and
seven hundred arid thirty shekels, after the
shekel of the sanctuary.. 25. And the sil
ver of them that were numbered ofthe con
gregation was a hundred talents, and a thou
sand seven hundred and threescore and fif-

EXODUS, XXXIX.

367

teen shekels, after the shekel of the 'sanc
tuary : 26. A bekah for every man, that is,
half a shekel, after the shekel of the sanc
tuary, for every one that went to be num
bered, from twenty years old and upward,
for six hundred thousand and three thou
sand and five hundred and fifty men. 27.
And of the hundred talents of silver were
cast the sockets of the sanctuary, and the
sockets of the vail ; a hundred sockets of
the hundred talents, a talent for a socket.
28. And of the thousand seven hundred
seventy and five shekels he made hooks for
the pillars, and overlaid their chapiters, and
filleted them. 29. And the brass of the of
fering was seventy talents, and two thou
sand and four hundred shekels. 30. And
therewith he made the sockets to the door
of die tabernacle of the congregation, and
the brazen altar, and the brazen grate for
it, and all the vessels ofthe 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.
Here we have a breviat of the account, which,
by Moses's appointment, the Levites took and kept
of the gold, silver, and brass, that was brought in
for the tabernacle's use, and how it was employed.
Ithamar the son of Aaron was appointed to draw up
this account, who was thus by lesser services train
ed up and fitted for greater, v. 21. Bezaleel and
Aholiab must bring in the account, (v. 22, 23. ) and
Ithamar must audit it, and give it in to Moses. And
it was thus :
1. All tlie gold was a free-will offering; every
man brought as he could and would, and it amount
ed to twenty-nine talents, and seven hundred and
thirty shekels over, which some compute to be
about one hundred and fifty thousand pounds worth
of gold, according to the present value of it O f this
were made all the golden furniture and vessels.
2. The silver was levied by way of tax; every
man was assessed half a shekel, a. kind of poll-
money, which amounted in the whole to a hundred
talents, and one thousand seven hundred and seven
ty-five shekels over, v. 25, 26. Of this they made
the sockets, into which the boards of the taberna
cle were let, and on which they rested; so that they
were as the foundation of the tabernacle, v. 27.
The silver amounted to about thirty-four thousand
pounds of our money. The raising of the gold by
voluntary contribution, and of the. silver by way of
tribute, shows that either way may be taken for the
defraying of public expenses; provided that nothing
be done with partiality.
3. The brass, though less valuable, was of use
not only for the brazen altar, but for the sockets of
the court, which, probably, in other tents were of
wood; but it is promised, (Isa. 60. 17.) For wood
I will bring brass. See how liberal the people were,
aud how faithful the workmen were; their good
examples ought to be followed.
CHAP. XXXIX.
This chapter gives us ah account of the finishing of the
work of the tabernacle. I. The last things prepared
were the holy garments. The ephod and' its curious
girdle, v. 1..5. The onyx stones for the shoulders, v.
6, 7. The breast-plate with the precious stones in it, v.
8, -21. The robe of the ephod, v. 22. .26. The coats,

bonnets, and breeches, for the inferior priests, v. 27 . . 29.
And the plate of the holy crown, v. 30, 31. f I. A sum
mary account of the whole Work, as it was presented; to
Moses, when it was all finished, v. 32, . 43.
1. A ND of the blue, and purple, and
J\. scarlet, they made clothes of service,
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 scar
let, 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 linen, with cunning work. 4. They
made shoulder-pieces for it, to couple it
together : by the two edges was it coupled
together. 5. And the curious girdle of his
ephod, 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 wrought onyx-stones inclosed
in ouches of gold, graven, as signets are
graven, widi the names of the children of
Israel. 7. And he put them on the shoul
ders of the ephod, that they should be stones
for a memorial to the children of Israel ; as
the Lord commanded Moses. 8. And he
made the breastplate of cunning work, like
the work of the ephod ; of gold, blue, and
purple, and scarlet, and fine twined linen.
9. It was foursquare : they made the breast
plate double: a span was the length there
of, and a span the breadth thereof, being
doubled. 1 0. And they sat in it four rows
of stones: the first row was a sardius, a
topaz, and a carbuncle : this was the first
row. 11. And the second row, an eme
rald, a sapphire, and a diamond. 1 2. And
the third row, a figure, an agate, and an
amethyst. 1 3. And the fourth row, a be
ryl, an onyx, and a jasper: they were in
closed in ouches of gold in their inclosings.
14. And the stones were according to the
names of the children of Israel, twelve,
according to their names, like the engrav
ings of a signet, every one with his name,
according to the twelve tribes. 15. And
they made upon the breastplate chains at
the ends, of wreathen work of pure gold.
1 6. And they made two ouches of gold,
and two gold rings ; and put the two rings
in the two ends of the breastplate. 17.
And they put the two wreathen chains of
gold in the two rings on the ends of the
breastplate. 18. And the two ends of the
two wreathen chains they fastened in the
two ouches, and put them on the shoulder-
pieces of the ephod before it. 19. And
they made two rings of gold, and put them

368

EXODUS, XXXLX.

on the two ends of the breastplate, upon
the border of it, which was on the side of
the ephod inward. 20. And they made
two other golden rings, and put them on
the two sides of the ephod underneath, to
ward the forepart of it, over against the
other coupling thereof, above the curious
girdle of the ephod. 21. And they did
bind the breastplate by his rings unto the
rings of the ephod with a lace of blue, that
it might be above the curious girdle of the
ephod, and that the breastplate might not be
loosed from the ephod: as the Lord com
manded Moses. 22. 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 a haber
geon, with a band round about the hole,
that it should not rend. 24. And they
made upon the hems of the robe pomegra
nates of blue, and purple, and scarlet, and
tw ined linen. 25. And they made bells of
pure gold, and put the bells between the
pomegranates, upon the hem of the robe,
round about between the pomegranates •,
26. A bell and a pomegranate, a bell and a
pomegranate, round about the hem of the
rooe to minister in; as the Lord com
manded Moses. 27. And they made 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. And
they made the plate of the holy crown of
pure gold, and wrote upon it a writing, like
to the engravings of a signet, HOLINESS
TO THE LORD. 3 1 . And they tied un
to it a lace of blue, to fasten it on high upon
the mitre; as the Lord commanded Moses.
In this account ofthe making th"e priests' garments,
according to the instructions given, (ch. 28.) we may
observe, 1. That the priests' garments are called
here clothes of service, v. 1. Note, Those that wear
robes of honour must look upon them as clothes of
service; for those upon whom honour is put, from
them service is expected. It is said of those that
are arrayed in white robes, that they are before the
throne of God, and serve him day and night in his
temple.Kev. 7. 13, 15. Holy garments were not
made for men to sleep in, or to strut in, but to do
service in; and then they are indeed for glory and
beauty. The Son of Man himself came not to be
ministered unto, but lo minister. 2. That all the six
paragraphs here, which give a distinct account of
the making of these holy garments, conclude with
those words, as the Lord commanded Moses, v. 5,
7, 21, 26, 29, 31. The like is not in any of the fore
going accounts, as if in these, more than any other
of the appurtenances of the tabernacle, they had a
particular regard to the divine appointment, both
for warrant and for direction. It is an intimation to
all the Lord's ministers, to make the word of God

their rule in all their ministrations, and to act in ob
servance of, and obedience to, the command of God.
3. That these garments, in conformity to the rest of
the furniture of the tabernacle, were very rich
and splendid; the church in its infancy was thus
taught, thus pleased, with the rudiments of this
world; but now under the gospel, which is the min- •
istration of the spirit, to affect and impose such
pompous habits as the church of Rome does, under
pretence of decency and instruction, is to betray the
liberty wherewith Christ has made us free, and to
entangle the church again in the bondage of those
carnal ordinances, which were imposed only till the
time of reformation. 4. That they were all sha
dows of good things to come, but the substance is
Christ, and the grace of the gospel; when therefore
the substance is come, it is a jest to be fond of the
shadow. (1. ) Christ is our great high priest; when
he undertook the work of our redemption, he put
on the clothes of service — he arrayed himself with
the gifts and graces of the Spirit, which he received
not by measure — girded himself with the curious
girdle of resolution, to go through with his under
taking — charged himself with all God's spiritual
Israel, bare them on his shoulders, carried them in
his bosom, laid them near his heart, engraved them
on the palms of his hands, and presented them in
the breast-plate ofjudgment unto his Father. And
(lastly) he crowned himself with holiness to the
Lord, consecrating his whole undertaking to the
honour of his Father's holiness; now consider how
great this man is. (2. ) True believers are spiritual
priests. The clean linen with which all their
clothes of service must be made, is the righteousness
of saints; (Rev. 19. 8.) and Holiness to the Lord
must be so written upon their foreheads, that all
who converse with them may see, and say, that
they bear the image of God's holiness, and are de
voted to the praise of it.
32. Thus was all the work of the taber
nacle of the tent of the congregation finish
ed: and the children of Israel did according
to all that the Lord commanded Moses,
so did they. 33. And they brought the
tabernacle unto Moses, the tent and all his
furniture, his taches, his boards, his bars, and
his pillars, and his sockets, 34. And the
covering of rams' skins, dyed red, and the
covering of badgers' skins, and the vail of
the covering, 35. The ark of the testimo
ny, the staves thereof, and the mercy-seat,
36. The table and all the vessels thereof,
and the show-bread, 37. The pure candle
stick, with the lamps 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
tabemacle-door, 39. The brazen altar,
and his grate of brass, his staves, and all
his vessels, the laver and his foot, 40. The
hangings of the court, his pillars, and his
sockets, and the hanging for the court-gate,
his cords, and his pins, and all the vessels
ofthe service ofthe tabernacle, for the tent
of the congregation, 41. The clothes of
service to do service in the holy place, and
the holy garments for Aaron the priest, and

EXODUS, XL.

369

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 Mo
ses did look upon all the work, and, behold,
they had done it as the Lord had com
manded, even so had they done it: and
Moses blessed them.
Observe here,
1. That the builders ofthe tabernacle made very
good despatch. It was not much more than five
months from the beginning to the finishing of it.
Though there was a great deal of fine work about it,
such as is usually the work of time, embroidering
and engraving, not only in gold, but in precious
stones, yet they went through with it in a little time.
Church-work is usually slow work, but they made
quick work of this, and yet did it with the greatest
exactness imaginable. For, 1. Many hands were
employed, all unanimous, and not striving with
each other. This expedited the business, and made
it easy. 2. The workmen were taught of God,
and so were kept from making blunders, which
would have retarded them. 3. The people were
hearty and zealous in the work, and impatient till
it was finished.. God had prepared their hearts,
and then the thing was done suddenly, 2 Chron. 29.
36. Resolution and industry, and a cheerful appli
cation of mind, will, by the grace of God, bring a
great deal of good work to pass in a little time; less
than one would expect.
II. That they punctually observe their orders,
and did not in the least vary from them. They did
it according to all that the Lord commanded Moses,
v. 32, 42. Note, God's work must be done, in every
thing, according to his own will. His institutions
neither need nor admit men's inventions to make
them either more beautiful, or more likely to an
swer the intention of them. Add thou not unto his
words; God is pleased with willing worship, but not
with will-worship.
III. That they brought all their work to Moses,
and submitted it to his inspection and censure, v.
38. He knew what he had ordered them to make;
and now, the particulars were called over, and all
produced, that Moses might see both that they had
made all, omitting nothing, that they had made all
according to the instructions given them, and that,
if they had made a mistake in any thing, it might
be forthwith rectified. Thus they showed respect
to Moses, who was set over them in the Lord; not
objecting that Moses did not understand such, work,
and therefore that there was no reason for sub
mitting it to his judgment; No, that God, who gave
them so much knowledge as to do the work, gave
them also so much humility as to be willing to have
it examined, and compared with the model. Moses
was in authority, and they would pay a deference
to his place; The spirit of the prophets is subject to
tlie prophets. And besides, though they knew how
to do the work better than Moses, Moses had a bet
ter and more exact idea of the model than they had,
and therefore they could not be well-pleased with
their own work, unless they had his approbation.
Thus, in all the services of religion, we should la
bour to be accepted ofthe Lord.
IV. That Moses, upon search, found all done
according to the rule, v. 43. Moses, both for their
satisfaction and for his own, did look upon all the
work, piece by piece, and, behold, they had done it
according to the pattern showed him, for the same
Being that showed him the pattern guided their
hand in the work. All the copies of God's grace
exactly agree with the original of hiscounsels: what
Vol. i.— 3 A

God works in us, and by us, is the fulfilling of the
good pleasure of his own goodness; and when the
mystery of God shall be finished, and all his per
formances come to be compared with his purposes,
it will appear, that, behold, all is done according
to the counsel of his own will, not one iota or tittle
of which shall fall to the ground, or be varied from.
V. That Moses blessed them. 1. He commend
ed them, and signified his approbation of all they
had done. He did not find fault where there was
none, as some do, who think they disparage their
own judgment, if they do not find something amiss
in the best and most accomplished performance. In
all this work it is probable there might have been
found here and there a stitch amiss, and a stroke
awry, which would have served for an over-curious
and censorious critic to animadvert upon; but Mo
ses was too candid to notice small faults, where
there were no great ones. Note, All governors
must be a praise to them that do well, as well as a
terror to evil-doers. Why should any take a pride
in being hard to be pleased? 2. He not only prais
ed them, but prayed for them. He blessed them
as one having authority, for the less is blessed of the
better. We read not of any wages that Moses paid
them for their work, but this blessing he gave them.
For though, ordinarily, the labourer be worthy of
his hire, yet, in this case, 1. They wrought for
themselves. The honour and comfort of God's ta
bernacle among them would be recompense enough,
If thou be wise, thou shalt be wise for thyself. 2.
They had their meat from heaven on free cost, for
themselves and their families, and their raiment
waxed not old upon them, so that they neither
needed wages, nor had reason to expect any. Free
ly ye have received, freely give. The obligations
we lie under, both in duty and interest, to serve
God, are sufficient to quicken us to our work,
though we had not a reward in prospect. But, 3.
This blessing, in the name of the Lord, was wages
enough for all their work. Those whom God em
ploys, he will bless, and those whom he blesses,
they are blessed indeed. The blessing he com
mands is life forever more.
CHAP. XL.
In this chapter, I. Orders are given for the setting-up of
the tabernacle, and the fixing of all the appurtenances of
it in their proper places, (v. 1..8.) and the consecrating
of it, (v. 9. . 11.) and of the priests, v. 12 . . 15. II. Care
is taken to do all this, and as it was appointed to be
done, v. 16 . . 33. III. God takes possession of it by the
cloud, v. 34 . . 38.
1. A ND the Lord spake unto Moses,:
J\. 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 testi
mony, and cover the ark with the vail. 4.
And thou shalt bring in the table, and set
in order the things that are to be set in or
der upon it ; and thou shalt bring in the can
dlestick, and light the lamps thereof.. 5.
And thou shalt set the altar of gold for the
incense before the ark of the testimony, and'
put the hanging of the door to the taberna
cle. 6. And thou shalt set the altar of the
burnt-offering before the door to the taber
nacle of the tent of the congregation.. 7.
And thou shalt set the laver between the
tent of the congregation and the altar, and
shalt put water therein. 8. And thou : shalt;

370

EXODUS, XL.

set up the court round about, and hang up
the hanging at the court-gate. 9. And thou
shalt take the anointing oil, and anoint die
tabernacle, and all that is therein, and shalt
hallow it, and all the vessels tiiereof : and
it shall be holy. 10. And thou shalt anoint
the altar of the burnt-offering, and all his
vessels, and sanctify the altar : and it shall
be an altar most holy. 11. And thou shalt
anoint the laver and his foot, and sanctify
it. 12. And thou shalt bring Aaron and
his sons unto the door of the tabernacle of
the congregation, and wash them with wa
ter. 13. And thou shalt put upon Aaron
the holy garments, and anoint him, and
sanctify him ; that he may minister unto me
m the priest's office. 14. And thou shalt
uring his sons, and clothe them with coats :
1 5. And thou shalt anoint them, as thou
didst anoint their father, that they may min
ister unto me in the priest's office : for their
anointing shall surely be an everlasting
priesthood, throughout their generations.
The materials and furniture of the tabernacle had
been viewed severally, and approved, and now they
must be put together.
1. God here directs Moses to set up the taberna
cle, and the utensils of it in their places. Though
the work of the tabernacle was finished, and every
thing ready for rearing, and the people, no doubt,
very desirous to set it up, yet Moses will not do it
till he has express orders for the doing of it. It is
good to see God going before us in every step, Ps. 37.
23. The tim e for doing this is fixed to the first day
of the first month, (v. 2. ) which wanted but four
teen days of a year since they came out of Egypt;
and a good y ear s work there was done in it. Probably
the work was made ready but just at the end of the
year, so that the appointing of this day gave no de
lay, or next to none, to this good work. We must
not put off any necessary duty, under pretence of
waiting for some remarkable day, the present sea
son is the most convenient; but the tabernacle hap
pening to be set up on the first day of the first
month, intimates that it is good to begin the year
with some good work. Let him that is the First
have the first; and let the things of his kingdom be
first sought. In Hezekiah's time we find they be
gan to sanctify the temple on the first day of the
first month, 2 Chron. 29. 17. The new moon
(which by their computation, was the first day of
-every month) was observed by them with some so
lemnity; and therefore this first new moon of the
year was thus made remarkable. Note, When a
new year begins, we should think of serving God
imore and better than we did the year before.
Moses is particularly ordered to set up the taber
nacle itself first, in which God would dwell, and
would be served, v. 2. Then to put the ark in its
•place, and draw the vail before it, v. 3. Then to
fix the table, and the candlestick, and the altar of
incense, without the vail, (v. 4, 5.) and to fix the
hanging of the door before the door. Then in the
court he must place the altar of burnt-offering, and
the laver, v. 6, 7. And, lastly, He must set up the
curtains of the court, and a hanging from the court-
gate. And all this would be easily done in one day,
many hands, no doubt, being employed in it, under
i the direction of Moses.
-2. .He directs Moses, when he had set up the ta

bernacle and all the furniture of it, to consecrate it
and them, by anointing them with the oil which
was prepared for the purpose, ch. 30. 26, 8cc. It
was there ordered that this should be done, here it
was ordered that it should be done now, (v.9.. 11. )
Observe, Every thing was sanctified when it was
put in its proper place, and not till then, for till
then it was not fit for the use to which it was to be
sanctified. As every thing is beautiful in its season,
so is every thing in its place.
3. He directs him to consecrate Aaron and his
sons; when the goods were brought into God's
house, they were marked first, and then servants
were hired to bear the vessels of the Lord; and
they must be clean who were put into that office, v.
12 . . 15. The law which was now ordered to be
put in execution, we had before, ch. 29. Thus,
in the visible church, which is God's tabernacle
among men, it is requisite that there be ministers to
keep the charge of the sanctuary, and that they re
ceive the anointing.
16. Thus did Moses : according to all
that the Lord commanded him, so did he
1 7. And it came to pass in the first month
in the second year, on the first day of the
month, that the tabernacle was reared up.
1 8. And Moses reared up the tabernacle,
and fastened his sockets, and set up the
boards thereof, and put in the bars thereof,
and reared up his pillars. 19. And he
spread abroad the tent over the tabernacle,
and put the covering of the tent above up
on it ; as the Lord commanded Moses. 20.
And he took and put the testimony into the
ark, and set the staves on the ark, and put
the mercy-seat above upon the ark. 21.
And he brought the ark into the tabernacle,
and set up the vail of the covering, and
covered the ark of the testimony ; as the
Lord commanded Moses. 22. And he
put the table in the tent of the congre
gation, upon the side of the tabernacle
northward, without the vail. 23. And he
set the bread in order upon it before the
Lord ; as the Lord had commanded Mo
ses. .24. And he put the candlestick in the
tent of the congregation, over against the
table, on the side of the tabernacle south
ward. 25. And he lighted the lamps be
fore the Lord ; as the Lord commanded
Moses. 26. And he put the golden altar in
the tent of the congregation, before the vail :
27. And he burnt sweet incense thereon ;
as the Lord commanded Moses- 28, And
he set up the hanging at the door of the ta
bernacle. 29. And he put the altar of
burnt-offering by the door of the tabernacle
of the tent of the congregation, and offered
upon it the burnt-offering and the meat-of
fering ; as the Lord commanded 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 Mo
ses, and Aaron, and his sons, washed their

EXODUS, XL.

371

hands and the'r feet thereat: 32. When
they went into die tent of the congregation,
and when they came near unto the altar,
they washed ; as the Lord commanded
Moses. 33. And he reared up the court
round about the tabernacle and the altar,
and set up the hanging of the court-gate.
So Moses finished the work.
When the tabernacle and the furniture of it were
prepared, they did not put off the rearing of it till
they came to Canaan, though they now hoped to be
there very shortly; but, in obedience to the will of
God, they set it up in the midst of their camp,
while they were in the wilderness. Those that are
unsettled in the world must not think that that will
excuse them in their continued irreligion; as if it
were enough to begin to serve God when they be
gin to be settled in the world: No; a tabernacle for
God is a very needful and profitable companion
even in a wilderness, especially considering that
our carcasses may fall in that wilderness, and we
may be fixed in another world before we come to
fix in this.
The rearing of the tabernacle was a good day's
work; the consecrating of it, and of the priests,
was attended to some days after. Here we have
an account only of that new-year's day's work. 1.
Moses not only did all that God directed him to do,
but in the order that God appointed; for God will
be sought in the due order. 2. To each particular
there is added an express reference to the divine
appointment, which Moses governed himself by as
carefully and conscientiously as the workmen did;
and therefore, as before, so here it is repeated, as
the Lord commanded Moses, seven times in less
than fourteen verses. Moses himself, as great a
man as he was, would not pretend to vary from the
institution, neither to add to it, nor diminish from it,
in the least punctilio. They that command others
must remember that their Master also is in heaven,
and they must do as they are commanded. 3., That
which was to be vailed, he vailed, (v. 21. ) and that
which was to be used,he used immediately,for the in
struction ofthe priests, that, by seeing him do the sev
eral offices, they might learn to do them the more dex
terously. ThoughMoses was not properly a priest,
yet he is numbered among the priests, (Ps. 99. 6. )
and the Jewish writers call him the priest of the
priests; what he did he did by special warrant and
direction from God, rather as a prophet, or lawgiv
er, than as a priest. He set the wheels a going,
and then left the work in the hands of the appoint
ed ministry. (1.) When he had placed the table,
he set the show-bread in order upon it; (v. 23.) for
God will never have his table unfurnished. (2.) As
soon as he had fixed the candlestick, he lighted the
lamps before the Lord, v. 25. Even that dark dis
pensation would not admit of unlighted candles.
(3.) The golden altar being put in its place, imme
diately he burnt sweet incense thereon; (v. 27. ) for
God's altar must be a smoking altar. (4. ) The al
tar of burnt-offering was no sooner set up in the
court of the tabernacle, than he had a burnt-offer
ing, and a meat-offering, ready to offer upon it, v.
29. Some think, though this is mentioned here, it
was not done till some time after; but it seems to
me that he immediately began the ceremony of its
consecration, though it was not completed for seven
days. (5. ) At the laver likewise, when he had fix
ed that, Moses himself washed his hands and feet.
Thus, in all these instances, he not only showed the
priests how to do their duty, but has taught us that
God's gifts are intended for use, and not barely for
show. Though the altars, and table, and candle

stick, were fresh and new, he did not say it was a
pity to sully them; no, he handselled them immedi
ately. Talents were given to be occupied, not to
be buried.34. Then a cloud covered the tent of the
congregation, and the glory of the Lord
filled the tabernacle. 35. And Moses was
not able to enter into the tent of the con
gregation, because the cloud abode there
on, and tbe glory of the Lord filled the ta
bernacle. 36. And when the cloud was taken
up from over the tabernacle, the children of
Israel went onward in all their journeys :
37. But if the cloud were not taken up,
then theyjourneyed not till the day that it
was taken up. 38. For the cloud of the
Lord was upon the tabernacle by day, and
fire was on it by night, in the sight of all
the house of Israel, throughout all their
journeys. As when, in the creation, God had finished this
earth, which he designed for man's habitation, he
made man, and put him in possession of it; so, when
Moses had finished the tabernacle, which was de
signed for God's dwelling-place among men, God
came and took possession of it. The Shechinah,
the divine eternal Word, though not yet made flesh,
yet, as a prelude to that event, came and dwelt
among them, John 1. 14. This was henceforward
the place of his throne, and the place of the soles of
his feet ; (Ezek. 43. 7. ) here he resided, here he
ruled. By the visible tokens of God's coming
among them to take possession of the tabernacle,
he testified both the return of his favour to them,
which they had forfeited by the golden calf, (ch.
33. 7.) and his gracious acceptance of all the ex
pense they had been at, and all the care and pains
they had taken about the tabernacle. Thus God
owned them, showing himself well-pleased with
what they had done, and abundantly rewarded
them. Note, God will dwell with those that pre
pare him a habitation. The broken and contrite
heart, the clean and holy heart, that is furnished
for his service, and devoted to his honour, shall be
his rest for ever, here will Christ dwell by faith,
Eph. 3. 17. Where God has a throne and an altar
in the soul, there is a living temple. And God will
be sure to own and crown the operations of his own
grace, and the observance of his own appointments.
As God had manifested himself upon mount Si
nai, so he did now in this newly-erected tabernacle.
We read (ch. 24. 16.) that the glory of the Lord
abode upon mount Sinai, which is said to be like
devouring fire, (v. 17.) and that the cloud covered
that glory. Accordingly, when God descended to
take possession of his house, the cloud covered
it on the outside, and the glory of the Lord filled
it within; to which probably there is an allu
sion, Zech. 2. 5. where God promises to be a wall
of fire round about Jerusalem, (and the pillar of
cloud was by night a pillar of fire,) and the glory in
the midst of her.
1. The cloud covered the tent; that same cloud,
which, as the chariot or pavilion of the Shechinah,
had come up before them out of Egypt, and led
them hither, now settled upon the tabernacle, and
hovered over it, even in the hottest and clearest
day; for it was none of those clouds which the sun
scatters. This cloud was intended to be, 1. A token
of God's presence, constantly visible day and night
(v. 38. ) to all Israel, even to those that lay in the

372

EXODUS, XL.

remotest corners of the camp, that they might ne
ver again make a question of it, Is the Lord among
us, or is he not? That very cloud, which had al
ready been so pregnant with wonders in the Red-
sea, and on mount Sinai, sufficient to prove God in
it of a truth, was continually in sight of all the house
of Israel, throughout all their journey's; so that they
were inexcusable if they believed not their own
eyes. 2. A concealment of the tabernacle, and the
glory of God in ft God did indeed dwell among
them, but he dwelt in a cloud; Verily, thou art a
God that hidest thyself. Blessed be God for the gos
pel of Christ, in which we all with open face behold,
as in a glass, not in a cloud, the glory of the Lord.
3. A protection of the tabernacle. They had shel
tered it with one covering upon another, but, after
all, the cloud that covered it was its best guard.
Those that dwell in the house of the Lord are hid
den there, and are safe under the divine protection,
Ps. 27. 4, 5. Yet this, which was then a peculiar
favour to the tabernacle, is promised to every dwel
ling place of mount Zion; (Isa. 4. 5.) tor upon all
the glory shall be a defence. 4. A guide to the
camp of Israel in their march through the wilder
ness, v. 36, 37. While the cloud continued on the
tabernacle, they rested; when it removed, they re
moved and followed it, as being purely under a di
vine conduct. This is spoken of more fully, Numb.
9. 15, &c. and mentioned with thankfulness, to the
glory of God, long afterward, Neh. 9. 19. Ps. 78.
14. — 105. 39. As, before the tabernacle was set
up, the Israelites had the cloud for their guide,
which appeared sometimes in one place and some
times in another, but from henceforward rested on
the tabernacle, and was to be found there only; so
the church had divine revelation for its guide from
the first, before the scriptures were written; but
since the making up of that canon, it rests in that
as its tabernacle, and there only it is to be found;

as, in the creation, the light which was made the
first day centered in the sun the fourth day. Blessed
be God for the law and the testimony !
II. The glory of the Lord filled the tabernacle,
v. 34, 35. The Shechinah now made an awful and
pompous entry into the tabernacle, through the
outer part of which it passed into the most holy
place, as the presence-chamber, and there seated
itself between the cherubims. It was in light and
fire, and (for aught we know) no otherwise, that
the Shechinah made itself visible; for God is Light:
our God is a consuming Fire; with these the taber
nacle was now filled, yet, as before, the bush was
not consumed, so, now, the curtains were not so
much as singed by this fire; for to those that have
received the anointing, the terrible majesty of God
is not destroying. Yet so dazzling was the light,
and so dreadful was the fire, that Moses was not
able to enter into the tent ofthe congregation, at the
door of which he attended, till the splendour was a
little abated, and the glory of the Lord retired
within the vail, v. 35. This shows how terrible
the glory and majesty of God are, and how unable
the greatest and best of men are to stand before
him. The divine light and fire, let forth in their
full strength, will overpower the strongest heads
and the purest hearts. But what Moses could not
do, in that he was weak through the flesh, our Lord
Jesus has done, whom God caused to draw near and
approach, and who, as the Forerunner, is for us en
tered, and has invited us to come boldly even to the
mercy-seat. He was able to enter into the holy
place not made with hands, (Heb. 9. 24.) nay, he
is himself the true Tabernacle, filled with the glory
of God, (John 1. 14.) even with the divine grace
and truth prefigured by this fire and light. In him
the Shechinah took up its rest for ever, for in him
dwells all the fulness ofthe Godhead bodily. Bless
ed be God for Jesus Christ.

AN

EXPOSITION, WITH
PRACTICAL OBSERVATIONS,
OF THE THIRD BOOK OF MOSES, CALLED
LEVITICUS.

There is nothing historical in all this book of Leviticus, except the account which it gives us,

which God gave to Israel by Moses, concerning their sacrifices and offerings, their meats and drinks,
and divers washings, and the other peculiarities, by which God set that people apart for himself,
and distinguished them from other nations; all which were shadows of good things to come, which
are realized and superseded by the gospel of Christ  We call the book Leviticus, from the Sep-
tuagint, because it contains the laws and ordinances of the Levitical priesthood, (as it is called, Heh.
7. 11.) and the ministrations of it. The Levites were principally charged with these institutions,
Doth to do their part, and to teach the people their's.  We read, in the close of the foregoing book,
of the settuig up of the tabernacle, which was to be the place of worship; and as that was framed
according to the pattern, so must the ordinances of worship be, which were there to be administered.

LEVITICUS, I.

373

In these tUe divine appointment was as particular as in the former, and must be as punctually
observed. The remaining record of the abrogated law is of use to us, for the strengthening of our
faith in Jesus Christ, as the Lamb slain from the foundation of the world; and for the increase of our
thankfulness to God, that by him we are freed from the yoke of the ceremonial law, and live in the
times of reformation.

LEVITICUS, I.

CHAP. I.
This hook begins with the laws concerning sacrifices, of
which the most ancient were the burnt-offeringSj about
which God gives Moses instructions in this chapter.
Orders are here given how that sort of sacrifice must be
managed. I. If it were a bullock out of the herd, v.
3. .9. II. If it were a sheep or goat, a lamb or kid, out
ofthe flock, v. 14. .17. And. whether the offering were
more or less valuable in itself, if it was offered with an
upright heart, according to these laws, it was accepted
of God.
1. A ND the Lord called unto Moses,
_/jL and spake unto him out of the taber
nacle ofthe congregation, saying, 2. Speak
unto the children of Israel, and say unto
them, If any man of you bring an offering
unto the Lord, ye shall bring your offer
ing of the cattle, even ofthe herd, and of the
flock. Observe here, 1. It is taken for granted that peo
ple would be inclined to bring offerings to the Lord.
The very light of nature directs man, some way or
other, to do honour to his Maker, and pay him ho
mage as his Lord. Revealed religion supposes na
tural religion to be an ancient and early mstitution,
since the fall had directed man to glorify God by
sacrifice, which was an implicit acknowledgment
of their havjng received all from God as creatures,
and their having forfeited all to him as sinners. A
conscience thoroughly convinced of dependence and
guilt, would be willing to come before God with
thousands of rams, Mic. 6. 6. 2. Provision is made
that men should not indulge their own fancies, nor
become vain in. their imaginations and inventions
about their sacrifices, lest, while they pretended to
honour God, they should really dishonour him, and
do that which was unworthy of him. Every thing
therefore is directed to be done with a due deco
rum, by a certain rule, and so as that the sacrifices
might be most significant, both of the great sacri
fice of atonement which Christ was to offer in the
fulness of time, and of the spiritual sacrifices of ac
knowledgment which believers should offer daily.
3. God gave those laws to Israel by Moses; nothing
is more frequently repeated than this, The Lord
spake unto Moses, saying, Speak unto the children
of Israel. God could have spoken it to the chil
dren of Israel himself, as he did the ten command
ments; but he chose to deliver it to them by Moses,
because they had desired he would no more speak
to them himself, and he had designed that Moses
should, above all the prophets, be a type of Christ,
by whom God would m these last days speak to us,
Heb. 1. 1. By other prophets God sent messages
to his people, but by Moses he gave them laws; and
therefore he was fit to typify him to whom the Fa
ther has given all judgment And besides, the
treasure of divine revelation was always to be put
into earthen vessels, that our faith might be tried,
and that the excellency of the power might be of
God. 4. God spake to him out pf the tabernacle.
As soon as ever the Shechinah had taken possession
of its new habitation, in token of the acceptance

of what was done, God talked with Moses from the
mercy-seat, while he attended without the vail, or
rather at the door, hearing a voice only ; and it is
probable that he wrote what he heard at that time,
to prevent any mistake, or slip of memory, in the
rehearsal of it. The tabernacle was set up to be a
place of communion between God and Israel; there,
where they performed their services to God, God
revealed his will to them; thus, by the word and by
prayer, we now have fellowship with the Father,
and with his Son Jesus Christ, Acts, 6. 4. When
we speak to God, we must desire to hear from him,
and reckon it a great favour that ,he is pleased to
speak to us. The Lord called to Moses, not to
come near, (under that dispensation, even Moses
must keep his distance,) but to attend and hearken
to what should be said. A letterless than ordinary
in the Hebrew word for called, the Jewish critics
tell us, intimates that God spake in a still small
voice. The moral law was given with terror from
a burning mountain, in thunder and lightning; but
the remedial law of sacrifice was given more gently
from a mercy-seat, because that was typical of the
grace of the gospel, which is the ministration of life
and peace.
3. If his offering be 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 tabernacle of the congre
gation, before the Lord. 4. And he shall
put his hand upon the head of the burnt-
offering ; and it shall be accepted for him,
to make atonement for him. 5. And he
shall kill the bullock before the Lord : and
the priests, Aaron's sons, shall bring the
blood, and sprinkle the blood round about
upon the altar that is by the door of the ta
bernacle of the congregation. 6. And he
shall slay the burnt-offering, and cut it into
his pieces. 7. And the sons of Aaron the
priest shall put fire upon the altar, and lay
the wood in order upon the fire : 8. And
the priests, Aaron's sons, shall lay the parts,
the head, and the fat, in order upon the
wood diat is on the fire which is upon the
altar: 9. But the inwards and his legs
shall he wash in water : and the priest
shall burn all on the altar, to be a burnt-
sacrifice, an offering made by fire of a sweet
savour unto the Lord.
If a man were rich, and could afford it, it is sup
posed that he would bring his burnt-sacrifice, with
which he designed to honour God, out of his herd
of larger cattle. He that considers that God is the
Best that is, will resolve to give him the best he has;
else he gives him not the glory due unto his name.
Now, if a man determined to kill a bullock, not for

374

LEVITICUS, I.

an entertainment for his family and friends, but for
a sacrifice to his God, these rules must be religi
ously observed.
1. The beast to be offered must be a male, and
¦without blemish, and the best he had in his pas
ture; being designed purely for the honour of him
that is infinitely perfect, it ought to be the most
perfect in its kind. This signified the complete
strength and purity that were in Christ, the dying
Sacrifice, and the sincerity of heart and unblama-
bleness of life that should be in Christians, who are
presented to God as living sacrifices. But literally,
in Christ Jesus there is neither male nor female;
nor is any natural blemish in the body a bar to our
acceptance with God, but only the moral defects
and deformities introduced by sin into the soul.
2. The owner must offer it of his voluntary will.
What is done in religion, so as to please God, must
be done by no other constraint than that of love.
God accepts the willing people, and the cheerful
giver. Ainsworth and others read it, not as the
principle, but as the end, of offering; "Let him of-
for it for his favourable acceptation before the Lord.
Let him propose this to himself, as his end in bring
ing his sacrifice, and let his eye be fixed steadily
upon that end — that he may be accepted of the
Lord." Those only shall find acceptance who sin
cerely desire and design it in all their religious ser
vices, 2 Cor. 5. 9.
3. It must be offered at the door of the taberna
cle, where the brazen altar of burnt-offering stood,
which sanctified the gift, and not elsewhere; he
must offer it at the door, as one unworthy to enter,
and acknowledging that there is no admission for a
sinner into covenant and communion with God, but
by sacrifice; but he must offer it at the tabernacle of
the congregation, in token of his communion with the
whole church of Israel, even in this personal service.
4. The offerer mustput his hand upon the head of
his offering, v. 4. " He must put both his hands,"
say the Jewish doctors, "with all his might be
tween the horns of the beast," signifying thereby,
(1.) The transfer of all his right to, and interest in,
the beast, to God; actually, and by manual deli
very, resigning it to his service. (2.) An acknow
ledgment that he deserved to die, and would have
been willing to die, if God had required it, for the
serving of his honour, and the obtaining of his fa
vour. (3.) A dependence upon the sacrifice, as an
instituted type of the great Sacrifice, on which the
iniquity of us all was to be laid. The mystical sig
nification of the sacrifices, and especially this rite,
some think the apostle means by the doctrine of
laying on of hands, (Heb. 6. 2.) which typified
evangelical faith. The offerer's putting his hand
on the head of the offering was to signify his desire
and hope that it might be accepted from him to
make atonement for him. The burnt-offerings had
not respect to any particular sin, as the sin-offering
had, but were to make atonement for sin in general;
and he that laid his hand on the head of a burnt-
offering was to confess that he had left undone what
he ought to have done, and had done that which he
ought not to have done; and to pray, that, though
he deserved to die himself, the death of his sacrifice
might be accepted for the expiating of his guilt.
5. The sacrifice was to be killed by the priests
or Levites, before the Lord, that is, in a devout, re
ligious manner, and with an eye to God and his
honour. This signified that our Lord Jesus was to
make his soul, or life, an offering for sin. Messiah
the Prince must be cut off as a sacrifice, but not for
himself, Dan. 9. 26. It signified also, that in Chris
tians, who are living sacrifices, the brutal part
must be mortified or killed, the flesh crucified,
with its corrupt affections and lusts, and all the ap
petites of the mere animal life.

6. The priests were to sprinkle the blood upon
the altar; (v. 5. ) for the blood being the life, that
was it that made atonement for the soul. This sig
nified the direct and actual regard which our Lord
Jesus had to the satisfaction of his Father's justice,
and the securing of his injured honour, in the
shedding of his blood; he offered himself without
spot to God. It also signified the pacifying and
purifying cf our consciences by the sprinkling oj
the blood of Jesus Christ upon them by faith, 1
Pet. 1. 2. Heb. 10. 22.
6. The beast was to be flayed and decently cut
up, and divided into its several joints or pieces, ac
cording to the art of the butcher; and then all the
pieces, with the head and the fat, (the legs and in
wards being first washed,) were to be burnt to
gether upon the altar, v. 6 . . 9. "But to what pur
pose," would some say, "was this waste? Why
should all this good meat, which might have been
Cen to the poor, and have served their hungry
lilies for food a great while, be burnt together
to ashes?" So was the will of God; and it is not for
us to object or find fault with it. When it was
burnt, for the honour of God, in obedience to his
command, and to signify spiritual blessings, it was
really better bestowed, and better answered the
end of its creation, than when it was used as food
for man. We must never reckon that lost that is
laid out for God. The burning of the sacrifice
signified the sharp sufferings of Christ, and the de
vout affections with which, as a holy fire, Christians
must offer up themselves, their whole spirit, soul
and body, unto God.
Lastly, This is said to be an offering of a sweet
savour, or savour of rest, unto the Lord. The
burning of flesh is unsavoury in itself; but this, as an
act of pbedience to a divine command, and a type
of Christ, was well pleasing to Ged; he was recon
ciled to the offerer, and did himself take a compla
cency in that reconciliation. He rested, and was
refreshed with these institutions of his grace, as, at
first, with his works of creation, (Exod. 31. 17.)
rejoicing therein, Ps. 104. 41. Christ's offering of
himself to God is said to be of a sweet smellinp
savour; (Eph. 5. 2. ) and the spiritual sacrifices of
Christians are said to be acceptable to God, through
Christ, 1 Pet. 2. 5.
10. 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. 11. 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 al
tar : 1 2. And he shall cut it into his pieces,
with his head and his fat : and the priest
shall lay them in order on the wood that is
on the fire which is upon the altar. 13.
But he shall wash the inwards and the legs
with water : and the priests shall bring it all,
and burn it upon the altar : it is a burnt-
sacrifice, an offering made by fire, of a
sweet savour unto the Lord. 14. And if
the burnt-sacrifice for his offering to the
Lord be of fowls, then he shall bring his of
fering of turtle-doves, or of young pigeons.
15.. And the priest shall bring it unto the
altar, and wring off' his head, and burn it on
the altar ; and the blood thereof shall be
wrung out at the side of the altar : 16. And

LEVITICUS, II.

375

he shall pluck away his crop with his fea
thers, 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 there
of, but shall not divide it asunder : and the
priest shall burn it upon the altar, upon the
wood that is upon the fire : it is a burnt-
sacrifice, an offering made by fire, of a
sweet savour unto the Lord.
Here we have the laws concerning the burnt-
offerings, which were of the flock, or of the fowls.
Those of the middle-rank, that could not well
afford to offer a bullock, would bring a sheep or a
goat; and those that were not able to do that, should
be accepted of God, if they brought a turtle-dove,
or a pigeon. For God, in his law, and in his gospel,
as well as in his providence, considers the poor. It
is observable, that those creatures were chosen for
sacrifice which were most mild and gentle, harm
less and inoffensive; to typify the innocence and
meekness that were in Christ, and to teach the in
nocence and meekness that should be in Christians.
Directions are here given,
1. Concerning the bumt-offering of the flock, v.
10. The method of managing these is much the
same with that of the bullocks; only it is ordered
here that the sacrifice should be killed on the side
of the altar northward; which, though mentioned
here only, probably was to be observed concerning
the former and other sacrifices. Perhaps, on that
side of the altar there was the largest vacant space,
and room for the priests to turn them in. It was
of old observed, that Fair weather comes out ofthe
north, and that The north wind drives away rain;
and by these sacrifices the storms of God's wrath
are scattered, and the light of God's countenance is
obtained, which is more pleasant than the brightest,
fairest weather.
2. Concerning those of the fowls. They must be
either turtle-doves, and if so, " They must be old
turtles; (say the Jews;) or pigeons, and if so, they
must be young pigeons. What was most accepta
ble at men's tables must be brought to God's altar.
In the offering of these fowls, (1.) The head must
be wrung off, "quite off," say some; others think,
only pinched so as to kill the bird, and yet leave the
head hanging to the body. But it seems more
likely that it was to be quite separated, for it was to
be burnt first. (2.) The blood was to be wrung out
at the side ofthe altar. (3. ) The garbages with the
feathers were to be thrown by upon the dunghill.
(4.) The body was to be opened, sprinkled with
salt, and then burnt upon the altar. "This sacrifice
of birds," the Jews say, " was one of the most diffi
cult services the priests had to do;" to teach those
that minister in holy things, to be as solicitous for
the salvation of the souls of the poor as of the rich;
for their services are as acceptable to God, if they
come from an upright heart, as the services of the
rich; for he expects according to what a man hath,
and not according to what he hath not, 2 Cor. 8. 12.
The poor man's turtle-doves, or young pigeons, are
here said to be an offering of a sweet savour, as
much as that of an ox or bullock that hath horns
and hoofs. Yet, after all, to love God with all our
heart, and to love our neighbour as ourselves, is
better than all burnt-offerings and sacrifices, Mark
12. 33.
CHAP. II.
In this chapter, we have the law concerning the meat-offer
ings. I. The matter of it: whether of raw flour with oil
and incense, (v. 1 . ) or baked in the oven, (v. i.) or upon
a plate, (v. 5, 6.) or in a frying pan, v. 7. II. The man
agement of it; ofthe flour, (v. 2, 3.) ofthe cakes, v. 8.. 10.

III. Some particular rules concerning it, That leaven and
honey must never be admitted, (v. 11, 12.) and salt never
omitted in the meat-offering, v. 13. IV. The law con
cerning the offering of first-fruits in the ear, v, 14.. 16. "
1. k ND when any will offer a meat-
J\. offering unto the Lord, his offering
shall be of fine flour ; and he shall pour
oil upon it, and put frankincense thereon :
2. And he shall bring it to Aaron's sons,
the priests : and he shall take thereout his
handful of the flour thereof, and of the oil
thereof, with all the frankincense thereof;
and the priest shall burn the memorial of it
upon the altar, to be an offering made by
fire, of a sweet savour unto the Lord : 3.
And the remnant of the nteat-offering shall
be Aaron's and his sons' : it is a thing most
holy of the offerings of the Lord made by
fire. 4. And if thou bring an oblation of a
meat-offering baken in the oven, it shall be
an unleavened cake of fine flour mingled
with oil, or unleavened wafers anointed
with oil. 5. And if thy oblation be a meat-'
offering baken in a pan, it shall be of fine
flour unleavened, mingled with oil. 6. Thou
shalt part it in pieces, and pour oil thereon : it
is a meat-offering. 7. And if thy oblation
be a meat-offering baken in the frying-pan, it
shall be made of fine flour with oil. 8. And
thou shalt bring the meat-offering 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 memo
rial thereof, and shall burn it upon the altar:
it is an offering made by fire, of a sweet
savour unto the Lord. 10. And that which
is left of the meat-offering shall be Aaron's
and his sons' : it is a tiling most holy of the
offerings of the Lord made by fire.
There were some meat-offerings that were only
appendixes to the burnt-offerings; as that which
was offered with the daily sacrifice, (Exod. 29. 38,
39.) and with the peace-offerings; these had drink-
offerings joined with them, (see Numb. 15. 4, 7, 9,
10. ) and in these the quantity was appointed. But
the law ot this chapter concerns those meat-offer
ings that were offered by themselves, whenever a
man saw cause thus to express his devotion. The
first offering we read of in scripture was of this
kind; (Gen. 4. 3.) Cain brought of the fruit of the
ground an offering. This sort of offering was ap
pointed, I. In condescension to the poor and their ability;
that they who themselves lived only upon bread
and cakes, might offer an acceptable offering to
God out of that which was their own coarse and
homely fare, and by making for God's altar, as the
widow of Serepta for his prophet, a little cake first,
might procure such a blessing upon the handful of
meal in the barrel, and the oil in the cruise, as that
it should not fail.
II. As a proper acknowledgment of the me'rcy
of God to them in their food; this was like a quit-
rent, by which they testified their dependence upon
God, their thankfulness to him, and their expecta-

376

LEVITICUS, 11

tions from him as their Owner and Benefactor, who
giveth to all life, and breath, and food convenient
Thus must they honour their Lord with their sub
stance, and, in token of their eating and drinking
to his glory, must consecrate some of their meat
and drink to his immediate service. They that
now, with a grateful charitable heart, deal out
their bread to the hungry, and provide for the ne
cessities of those that are destitute of daily food,
and when they eat the fat, and drink the sweet
themselves, send portions to them for whom nothing
is prepared, they offer unto God an acceptable
meat-offering. The prophet laments it as one of
the direful effects of famine, that thereby the meat
offering and drink-offering were cut off from the
house of the Lord; (Joel 1. 9.) and reckoned it the
greatest blessing of plenty, that it would be the
revival of them, Joel 2. 14.
Now the laws of,the meat-offering were these; 1.
The ingredients must always he fine flower and
oil, two staple commodities of the land of Canaan,
Deut. 8. 8. Oil was to them then in their food,
what butter is now to us. If it was undressed, the
oil must be poured upon the flour; (v. 1.) if cook
ed, it must be mingled with the flour, x\ 4, &c. 2.
If it was flour unbaked, beside the oil, it must have
frankincense put upon it, which was to be burnt
with it, (v. 1, 2.) for the perfuming of the altar; in
allusion to which, gospel ministers are said to be a
sweet savour unto God, 2 Cor. 2. 15. 3. If it was
Erepared, they might do it various ways, either
ake it or fry it, or mix the flour and oil upon a
plate; for the doing of each of which, conveniences
were provided about the tabernacle. The law was
very exact even about those offerings that were
least costly; to intimate the cognizance God takes
of the religious services performed with a devout
mind, even by the poor of his people. 4. It was
to be presented by the offerer to the priest, which
is called bringing it to the Lord, (v. 8.) for the
priests were God s receivers, and were ordained to
offer gifts. 5. Part of it was to be burnt upon the
altar, for a memorial, that is, in token of their
mindfulness of God's bounty to them, in giving
them all things richly to enjoy. It was an offering
made by fire, v. 2, 9. The consuming of it by
fire might remind them that they deserved to have
all the fruits of the earth thus burnt up, and that it
was of the Lord's mercies that they were not.
They might also learn, that as meats are for the
belly, and the belly for meats, so God shall destroy
both it and them, (1 Cor. 6. 13.) and that man lives
not by bread alone. This offering made by fire is
here said to be of a sweet savour unto the Lord;
and so are our spiritual offerings, which are made
by the fire of holy love, particularly that of alms
giving, which is said to be an odour of a sweet
smell, a sacrifice acceptable, well-pleasing to God,
(Phil. 4. 18. ) and (Heb. 13. 16. ) With such sacri
fices God is well-pleased. 6. The remainder of
the meat-offering was to be given to the priests, v.
3, 10. It is a thing most holy, not to be eaten by
the offerers, as the peace-offerings, (which, though
holy, were not most holy,) but by the priests only
and their families. Thus God provided that they
who served at the altar, should live upon the altar,
and live comfortably.
11. 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 the oblation ofthe first-
fruits, ye shall offer them unto the Lord ;
but they shall not be burnt on the altar for

a sweet savour. 13. And every oblation
of thy meat-offering shalt thou season with
salt ; neither shalt thou suffer the salt of the
covenant of thy God to be lacking from thy
meat-offering: with all thine offerings thou
shalt offer salt. 14. And if thou offer a
meat-offering of thy first-fruits unto the
Lord, thou shalt offer, for the meat-offer
ing of thy first-fruits, green ears of corn
dried by the fire, even corn beaten put of
full ears. 15. And thou shalt put oil uppn
it, and lay frankincense thereon: it is a
meat-offering. 16. And the priest shall
burn the memorial of it, part of the beaten-
corn thereof, and part of the oil thereof,
with all the frankincense thereof: it is an
offering made by fire unto the Lord.
Here,
I. Leaven and honey are forbidden to be put in
any of their meat-offerings, (v. 12.) No leaven,
nor any honey, in any offering made by fire. 1.
The leaven was forbidden in remembrance of the
unleavened bread they ate, when they came out of
Egypt So much despatch was required in the
offerings they made, that it was not convenient they
should stay for the leavening of them. The New
Testament comparing pride and hypocrisy to lea
ven, because they swell like leaven, comparing also
malice and wickedness to leaven, because they sour
like leaven; we are to understand and improve this
as a caution to take heed of those sins which will
certainly spoil the acceptableness of our spiritual
sacrifices. Pure hands must be lifted up without
wrath; and all our gospel-feasts kept with the un
leavened bread of sincerity and truth. 2. Honey
was forbidden, though Canaan flowed with it, be
cause to eat much honey is not good, (Prov. 25. 16,
27. ) it turns to choler and bitterness in the stomach,
though luscious to the taste. Some think the chief
reason why these two things, leaven and honey,
were forbidden, was, because the Gentiles used
them very much in their sacrifices; and God's
people must not learn or use the way of the hea
then, but his services must be the reverse of their
idolatrous services; see Deut. 12. 30, 31. Some
make this application of this double prohibition;
Leaven signifies grief and sadness of spirit, (Ps.
73. 21.) My heart was leavened: Honey signifies
sensual pleasure and mirth. In our service of God
both these must be avoided, and a mean observed
between those extremes; for the sorrow of the
world worketh death, and a love to the delights of
sense is a great enemy to holy love.
II. Salt is required in all their offerings, v. 13.
The altar was the table of the Lord; and there
fore, salt being always set on our tables, God would
have it always used at his. It is called the salt of
the covenant, because, as men confirmed their
covenants with each other, by eating and drinking
together, at all which collations salt was used; so
God, by accepting his people's gifts, and feasting
them upon his sacrifices, supping with them, and
they with him, (Rev. 3. 20. ) did confirm his cove
nant with them. Among the ancients salt was a
symbol of friendship. The salt for the sacrifice
was not brought by the offerers, but was provided
at the public charge, as the wood was, Ezra 7. 22.
And there was a chamber in the court of the tem
ple called the chamber of salt, in which they laid
it up. Can that which is unsavoury be eaten with
out salt? God would hereby intimate to them that
their sacrifices in themselves were unsavoury. The

LEVITICUS, 111.

377

saints, whojare living sacrifices to God, must have
salt in themselves, for every sacrifice must be salted
with salt, (Mark 9. 49, 50.) and our speech must
he always with grace; (Col. 4. 6.) so must all our
religious performances be seasoned with that salt.
Christianity is the salt of the earth.
III. Directions are given about the first-fruits.
1. The oblation of their first-fruits at harvest,
of which we read, Deut. 26. 2. These were offer
ed to the Lord, not to be burnt upon the altar, but
to be given to the priests as perquisites of their
office, v. 12. And ye shall offer them, (that is,
leaven and honey,) in the oblation of the first-fruits,
though they were forbidden in other meat-offer
ings; for they were proper enough to be eaten by
the priests, though not to be burnt upon the altar.
The loaves of the first-fruits are particularly or
dered to be baked with leaven, Lev. 23. 17. And
we read of the first-fruits of honey, brought to the
house of God, 2 Chron. 31. 5.
2. A meat-offering of their first-fruits. The
former was required by tlie law, this was a free
will offering, v. 14- • 16. If a man, with a thankful
sense of God's goodness to him, in giving him
hopes of a plentiful crop, was disposed to bring an
offering in Kind, immediately out of his field, and
present it to God, owning thereby his dependence
upon God, and obligations to him, (1.) Let him be
sure to bring the first ripe and foil ears, not such as
were small and half-withered. Whatever was
brought for an offering to God must be the best in
its kind, though it were but green ears of com.
We mock God, and deceive ourselves, if we think
to put him off with a corrupt thing, while we have
in our flock a male, Mai. 1. 14. (2. ) These green
ears must be dried by the fire, that the corn, such
as it was, might be beaten out of them. That is
not expected from green ears, which one may justly
look for from those that have been left to grow full
ripe. If those that are young do God's work as
well as they can, they shall be accepted, though
they cannot do it so well as those that are aged and
experienced. God makes the best of green ears of
corn, and so must we. (3.) Oil and frankincense
must be put upon it. Thus (as some allude to this)
wisdom and humility must soften and sweeten the
spirits and services of young people, and then their
green ears of corn shall be acceptable. God takes a
particular delight in the first ripe fruits ofthe Spirit,
and the expressions of early piety and devotion.
Those that can but think and speak as children, yet
if they think and speak well, God will be well pleas
ed with their buds and blossoms, and will never
forget the kindness of their youth. (4.) It must
be used as other meat-offerings; v. 16, compare v.
9. He shall offer all the frankincense, it is an
offering made by fire. The fire and the frankin
cense seem to have had a special significancy. [1. ]
The fire denotes the fervency of spirit which
ought to be in all our religious services. In every
good thing we must be zealously affected. Holy
love to God is the fire by which all our offerings
must be made; else they af e not of a sweet savour
to God. [2.] The frankincense denotes the me
diation and intercession of Christ, by which all our
services are perfumed and recommended to God's
gracious acceptance. Blessed be God that we have
the substance which all these observances were but
shadows of; the fruit that was hid under these
leaves.
CHAP. III.
In this chapter we have the law concerning the peace-
offerings, whether they were, I. ofthe herd, a bullock or
a heifer, v. 1. .5. Or, II. Of the flock, either a lamb,
(v. 6.. It.) or a goat, v. 12.. 17. The ordinances con
cerning each of these are much the same, yet they are
repeated, to show the care we ought to take that all our
Vol. i.— 3 B

services be done according to the appointment, and the
pleasure God takes in the services that are so perform
ed. It is likewise to intimate, what need we have of pre
cept upon precept, and line upon line.
1. A ND if his oblation be a sacrifice of
J\. peace-offering, if he offer 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 congregation ;
and Aaron's sons, the priests, shall sprinkle
the blood upon the altar round about. 3.
And he shall offer of the sacrifice of the
peace-offering, an offering made by fire unto
the Lord; the fat that covereth the in
wards, and all the fat that is upon the in
wards, 4. And the two kidneys, and the
fat that is on them, which is by the flanks,
and the caul above the liver, with the kid
neys, it shall he take away. 5. And
Aaron's sons shall burn it on the altar upon
the burnt-sacrifice, which is upon the wood
that is on the fire: it is an offering made by
fire, of a sweet savour unto the Lord.
The burnt-offerings had regard to God, as in
himself the best of beings, most perfect and excel
lent; were purely expressive of adoration; and
therefore were wholly burnt. But the peace-offer
ings had regard to God as a Benefactor to his crea
tures, and the giver of all good things to us; and
therefore these were divided between the altar, the
priest, and the owner. Peace signifies, 1. Recon
ciliation, concord, and communion. And so these
were called peace-offerings, because in them God
and his people did, as it were, feast together in to
ken of friendship.. The priest, who was ordained
for men in things pertaining to God, gave part of
this peace-offering to God, (that part which he re
quired, and it was fit he should be first served,)
burning it upon God's altar; part he gave to the
offerer, to be eaten by him with his family and
friends; and part he took to himself, as the days
man that laid his hand upon them both. They
could not thus eat together, unless they were
agreed; so that it was a symbol of friendship and
fellowship between God andman, and a confirmation
of the covenant of peace. 2. It signifies prosperity
and all happiness: Peace be to you, was as much
as All good be to you; and so the peace-offerings
were offered, either, (1.) By way of supplication or
request for some good that was wanted and desired.
If a man were in the pursuit or expectation of any
mercy, he would back his prayer for it with a
peace-offering, and, probably, put up the prayer
when he laid his hand upon the head of the offer
ing. Christ is our Peace, our Peace-Offering; for
through him alone it is that we can expect to obtain
mercy, and an answer of peace to our prayers; and
in him an upright prayer shall be acceptable and
successful, though we bring not a peace-offering.
The less costly our devotions are, the more lively
and serious they should be. Or, (2.) By way of
thanksgiving for some particular mercy received; it
is called a peace-offering of thanksgiving, for so it
was sometimes; as in other cases a vow, ch. 7. 15,
16. And some make the original word to signify
retribution. When they had received any special
mercy, and were inquiring what they should ren
der, this they were directed to render to the God
of their mercies as a grateful acknowledgment of

378

LEVITICUS, ID.

the benefit done to them, Ps. 116. 12. And we
must offer to God the sacrifice of praise continu
ally, by Christ our Peace; and then this shall please
the Lord better than an ox or bullock.
Now, I. As to the matter of the peace-offering. Sup
pose it were of the herd, it must he without blemish;
and, if it was so, it was indifferent whether it was
male or female, v. 1. In our spiritual offerings, it
is not the sex, but the heart that God looks at,
Gal. 3. 28.
II. As to the management of it
1. The offerer was, by a solemn manumission, to
transfer his interest in it to God, (v. 2. ) and, with
his hand on the head of the sacrifice, to acknowledge
the particular mercies for which he designed this a
thank-offering; or, if it were a vow, to make his
prayer. 2. It must be killed; and though that might be
done in any part of the court, yet it is said to be at
the door of tabernacle, because the mercies received
or expected were acknowledged to come from God,
and the prayers or praises were directed to him,
and both, as it were, through that door. Our Lord
Jesus has said, lam the Door, for he is indeed the
Door of the tabernacle.
3. The priest must sprinkle the blood upon the
altar, for it was the blood that made atonement for
the soul; and though this was not a sin-offering, yet
we must.be taught that in all our offerings we must
have an eye to Christ as the Propitiation for sin, as
those who know that the best of our services cannot
be accepted, unless through him our sins be par
doned. Penitent confessions must always go along
with our thankful acknowledgments; and, what
ever mercy we pray for, in order to it, we must
pray for the removal of guilt, as that which keeps
good things from us. First, take away all iniquity,
and then receive us graciously; or, give good, Hos.
14. 2.
4. All the fat of the inwards, that which we call
the tallow and suet, with the caul that encloses it,
and the kidneys in the midst of it, were to be taken
away, and burnt upoii the altar, as an offering made
by fire, v. 3 . . 5. And that was all that was sacri
ficed to the Lord out of the peace-offering; how the
rest was to be disposed of, we shall find, ch. 7, 11,
8cc. It is ordered to be burnt upon the burnt sacri
fice, that is, the daily burnt-offering, the lamb
which was offered every morning before any other
sacrifice was offered; so that the fat of the peace-
offerings was an addition to that, and a continuation
of it. The great sacrifice of peace, that of the
Lamb of God which takes away the sins of the
world, prepares the altar for our sacrifices of praise,
which are not accepted till we are reconciled. Now
the burning of this fat is supposed to signify, (1.)
The offering up of our good affections to God in all
our prayers and praises. God must have the in
wards; for we must pour out our souls, and lift up
our hearts, in prayer, and must bless his name with
all that is within us. It is required that we be in
ward with God in every thing wherein we have to
do with him. The fat denotes the best and choicest,
which must always be devoted to God, who has
made for us a feast of fat things. 2. The mortify
ing of our corrupt affections and lusts, and the burn
ing up of them by the fire of divine grace, Col. 3. 5.
Then we are truly thankful for former mercies, and
prepared to receive further mercy, when we part
with our sins, and have our minds cleared from all
sensuality, by the spirit ofjudgment, and the spirit
of burning, Isa. 4. 4.
6. And if his offering for a sacrifice of
peace-offering unto the Lord be of the
flock, male or female, he shall offer it with

out blemish. 7. If he offer a lamb for his
offering, then shall he offer it before the
Lord. 8. And he shall lay his hand upon
the head of his offering, and kill it before the
tabernacle of the congregation : and Aa
ron's sons shall sprinkle the blood thereof
round about upon the altar. 9. And he
shall offer ofthe sacrifice of the peace-offer
ing, an offering made by fire unto the Lord ;
the fat thereof, and the whole rump, it shall
he take off hard by the backbone ; 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. 11. And the priest shall burn it up
on the altar ; it is the food of the offering
made by fire unto the Lord. 12. And if
his offering be a goat, then he shall offer it
before the Lord. 13. And he shall lay his
hand upon the head of it, and kill it before
the tabernacle of the congregation : and the
sons of Aaron shall sprinkle the blood there
of upon the altar round about. 14. And he
shall offer thereof his offering, even an offer
ing made by fire unto the Lord ; the fat
that covereth the inwards, and all the fat
that is upon the inwards, 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 savour. All the
fat is the Lord's. 1 7. It shall be a perpe
tual statute for your generations, throughout
all your dwellings, that ye eat neither fat
nor blood.
Directions are here given concerning the peace-
offering, if it were a sheep or a goat Turtle-doves
or young pigeons, which might be brought for
whole burnt-offerings, were not allowed for peace-
offerings, because they have no fat considerable
enough to be burnt upon the altar; and they would
be next to nothing, if they were to be divided ac
cording to the law of the peace-offerings. The
laws concerning a lamb or goat, offered for a peace-
offering, are much the same with those concerning
a bullock, and a little now occurs here ; but,
1. That the rump of the mutton was to be burnt
with the fat of the inwards upon the altar; the whole
rump, (v. 9.) because in those countries it was very
fat and large. Some observe from this, that, be a
thing ever so contemptible, God can make it ho
nourable, by applying it to his service. Thus God
is said to give more abundant honour to that pari
which lacked, 1 Cor. 12. 23, 24.
2. That that which was burnt upon the altar is
called the food of the offering, v. 11, 16. It fed
the holy fire; it was acceptable to God as our food
is to us; and since in the tabernacle God did, as it
were, keep house among them, by the offerings on
the altar he kept a good table, as Solomon in his
court, 1 Kings, 4. 22, 8cc.

LEVITICUS, IV.

379

3. Here is a general rule laid down, that all the
fat is the Lords, (v. 16.) and a law made there
upon, that they should cat neither fat nor blood, no
not in their private houses, v. 17. (1.) As for the
fat it is not meant of that which is interlarded with
the meat, that they might eat; (Neh. 8. 10.) but
the fat of the inwards, the suet, which was always
God's part out of the sacrificed beasts; and there
fore they must not eat of it, no not out of the beasts
that they killed for their common use. Thus would
God preserve the honour of that which was sacred
to himself. They must not only not feed upon that
very fat which was to be the food of the altar, but
not upon any like it, lest the table of tlie Lord, (as
the altar is called,) if something were not reserved
peculiar to it, should become contemptible, and the
fruit thereof, even its meat, contemptible, Mai. 1.
7, 12. (2.) The blood was universally forbidden
likewise, for the same reason that the fat was, be
cause it was God's part of every sacrifice. The
heathen drank the blood of their sacrifices; hence
we read of their drink-offerings of blood, Ps. 16. 4.
But God would not permit the blood that made
atonement to be. used as a common thing, (Heb. 10.
29. ) nor will he allow us, though we have the com
fort of the atonement made, to assume to ourselves
any share in the honour of making it. He that glo
ries, let him glory in the Lord, and to his praise let
all the blood be poured out
CHAP. IV.
This chapter is concerning the sin-offering, which was
properly intended to make atonement for a sin commit
ted through ignorance; either, I. By the priest himself,
v. 1. .12. Or, II. By the whole congregation, v. 13. .21.
Or, III. By a ruler, v. 22. . 26. Or, IV. By a private
person, v. 27 . . 35.
1. A ND the Lord spake unto Moses,
J\. saying, 2. Speak unto the children
of Israel, saying, If a soul shall sin through
ignorance against any of the command
ments ofthe Lord, concerning things which
ought not to be done, and shall do against
any of them : 3. If the priest that is anoint
ed do sin according to the sin of the people ;
then let him bring, for his sin which he hath
sinned, a young bullock without blemish
unto tbe Lord for a sin-offering. 4. And
he shall bring the bullock unto the door of
the tabernacle of the congregation before
the Lord ; and shall lay his hand upon the
bullock's head, and kill the bullock before
the Lord. 5. And the priest that is anoint
ed shall take of the bullock's blood, and
bring it to the tabernacle of the congrega
tion : 6. And the priest shall dip his finger
in the blood, and sprinkle of the blood se
ven times before the Lord, before the vail
ofthe sanctuary. 7. And tlie priest shall
put some ofthe blood upon the horns ofthe
altar of sweet incense before the Lord,
which is in the tabernacle of the congrega
tion ; and shall pour all the blood of the
bullock at the bottom of the altar of the
bui-nt-offering, which is at the door of the
tabernacle of the congregation, 8. And he
shall take off from it all the fat of the bul
lock for the sin-offering ; the fat that cover

eth the inwards, and all the 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, 10. As
it was taken off from the bullock of the sa
crifice of peace-offerings; and the priest
shall burn them upon the altar of the burnt-
offering. 11. And the skin of the bullock,
and all his flesh, with his head, and with
his legs, and his inwards, and his dung, 1 2.
Even the whole bullock shall he carry forth
without the camp unto a clean place, where
the ashes are poured out, and burn him on
the wood with fire : where the ashes are
poured out shall he be burnt.
The laws contained in the three first chapters
seem to have been delivered to Moses at one time.
Here begin the statutes of another session, another
day. From the throne of glory between the cheru
bims God delivered these orders. And he enters
now upon a subject more strictly new than those be
fore. Burnt-offerings, meat-offerings, and peace-
offerings, it should seem, had been offered before
the giving of the law upon mount Sinai; those sacri
fices the patriarchs had not been altogether unac
quainted with, (Gen. 8.' 20. Exod. 20. 24.) and in
those they had respect to sin, to make atonement
for it, Job. 1. 5. But the law being now added be
cause of transgressions, (Gal. 3. 19.) and having en
tered, that eventually the offence might abound,
(Rom. 5. 20.) they were put into a way of making
atonement for sin more particularly by sacrifice,
which was (more than any of the ceremonial insti
tutions,) a shadow of good things to come, but the
substance is Christ, and that one offering of himself,
by which he put away sin, and perfected for ever
them which are sanctified.
I. The general case supposed, we have, v. 2.
We observe, 1. Concerning sin in general, That it
is described to be against any ofthe commandments
of the Lord; for sin is the transgression of the law,
the divine law. The wits or wills of men, their In
ventions, or their injunctions, cannot make that to
be sin which the law of God has not made to be so.
It is said likewise, if a soul sin, for it is not sin, if it
be not some way or other the soul's act; hence it is
called the sin of the soul, (Mic. 6. 7. ) and it is the
soul that is injured by it, Prov. 8. 36. 2. Concern
ing the sins for which those offerings were appoint
ed. (1.) They are supposed to be overt-acts; for
had they been to bring a sacrifice for every sinful
thought or word, it had been endless. Atonement
was made for those in the gross, on the day of ex
piation, once a year; but these are said to be done
against the commandments. (2. ) They are supposed
to be sins of commission, things which ought not to be
done. Omissions are sins, and must come into judg
ment; but what had been omitted at one time
might be done at another, and so, to obey was bet
ter than sacrifice; but a commission was past re
call. (3.) They are supposed to be sins commit
ted through ignorance. If they were done pre
sumptuously, and with an avowed contempt of the
law, and the Law-Maker, the offender was to be
cut off, and there remained no sacrifice for the sin,
Heb. 10. 26, 27. Numb. 15. 30. But if the offender
were either ignorant of the law, as in divers in
stances, we may suppose many were, (so numerous
and various were the prohibitions,) or were sur
prised into the sin unawares, the circumstances be
ing such as made it evident that his resolution

380

LEVITICUS, IV.

against the sin was sincere, but that he was over
taken in it, as the expression is, (Gal. 6. 1. ) in this
case, relief was provided by the remedial law of the
sin-offering. And the Jews say, " Those crimes
only were to be expiated by sacrifice, if committed
ignorantly, for which the criminal was to have been
cut off, if they had been committed presumptu
ously." II. The law begins with the case of the anointed
priest, that is, the high priest, provided he should
sin through ignorance; for the law made men priests
which had, infirmity; though his ignorance was of
all others least excusable, yet he is allowed to bring
his offering. His office did not so far excuse his
offence, as that it should be forgiven him without a
sacrifice; yet it did not so far aggravate it, but that
it should be forgiven him, when he did bring his sa
crifice. If he sin according to the sin of the people,
(so the case is put, v. 3. ) which supposes him in
this matter to stand upon the level with other Is
raelites, and to have no benefit of his clergy at all.
Now the law concerning the sin-offering for the
high priest is,
1. That he must bring a bullock without blemish
for a sin7offering, (v. 3. ) as valuable an offering as
that for the whole congregation; (v. 14. ) whereas
for any other ruler, or a common person, a kid of
the goats should serve, v. 23, 28. This intimated
the greatness ofthe guilt connected with the sin of
a high priest. The eminency of his station, and his
relation both to God and to the people, greatly ag
gravated his offences; see Rom. 2. 21.
2. The hand ofthe offerer must be laid upon the
head of the offering, (v. 4. ) with a solemn penitent
confession of the sin he had committed, putting it
upon the head of the sin-offering, ch. 26. 21. No
remission without confession, Ps. 32. $. Prov. 28.
13. It signified also a confidence in this instituted
way of expiating guilt, as a figure of something bet
ter yet to come, which they could not steadfastly
discern. He that laid his hand on the head of the
beast, thereby owned that he deserved to die him
self; and that it was God's great mercy, that he
would please to accept the offering of this beast to
die for him. The Jewish writers themselves say,
that neither the sin-offering nor the trespass-offer
ing made atonement, except for those that repent,
and believe in their atonement
3. The bullock must be killed, and a great deal
of solemnity there must be indisposing of the blood;
for it was the blood that made atonement, and with
out shedding of blood there was no remission, v.
5 . .7. Some of the blood of the high priest's sin-
offering was to be sprinkled seven times before the
vail, with an eye toward the mercy-seat, though it
was vailed; some of it was to be put upon the horns
of the golden altar, because at that altar the priest
himself ministered; and thus was signified the put
ting away of that pollution, which from his sins did
cleave to his services. It likewise serves to illus
trate the influence which Christ's satisfaction has
upon the prevalency of his intercession. The blood
of his sacrifice is put upon the altar of his incense,
and sprinkled before the Lord. When this was
done, the remainder ofthe blood was poured at the
foot of the brazen altar. By this rite, the sinner
acknowledged that he deserved to have his blood
thus poured out like water: it likewise signified the
pouring out of the soul before God in true repent
ance; and typified our Saviour's pouring out his
soul unto death.
4. The fat of the inwards was to be burnt upon
the altar of burnt- offering, v. 8. .10. By this, the
intention of the offering and of the atonement made
by it was directed to the glory of God, who having
been dishonoured by the sin, was thus honoured by
the sacrifice. It signified the sharp sufferings of

our Lord Jesus, when he was made sin, that is, a
Sin-offering for us, especially the sorrows of his
soul and his inward agonies. It likewise teaches us,
in conformity to the death of Christ, to crucify the
flesh. 5. The head and body of the beast, skin and all,
were to be carried without the camp, to a certain
place appointed for that purpose, and there burnt
to ashes, v. 11; 12. This was very significant, (1.)
Of the duty of repentance, which is the putting
away of sin as a detestable thing, which our soul
hates. True penitents say to their idols, " Get you
hence; What have we to do any more with idols?"
The sin-offering is called sin. What they did to
that, we must do to our sins; the body of sin must
be destroyed, Rom. 6. 6. (2.) Of the privilege of
remission. When God pardons sin, he quite abol
ishes it, casts it behind his back; The iniquity of
Judah shall be sought for, and not found. The
apostle takes particular notice of this ceremony,
and applies it to Christ, (Heb. 13. 11. . 13.) who
suffered without the gate, in the place of a skull,
where the ashes of dead men, as those of the altar,
were poured out.
1 3. And if the whole congregation of Is
rael sin through ignorance, and the thing be
hid from the eyes of the assembly, and they
have done somewhat against any of the com
mandments of the Lord, concerning things
which should not be done, and are guilty ; 1 4.
When the sin which they have sinned
against it is known, then the congregation
shall offer a young bullock for the sin, and
bring him before the tabernacle of the con
gregation. 1 5. And the elders of the con
gregation 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 taberna
cle of the congregation : 1 7. And the priest
shall dip his finger in some of the blood, and
sprinkle it seven times before the Lord, even
before the vail. 18. And he shall put some
of the blood upon the horns of the altar
which is before the Lord, that is in the ta
bernacle of the congregation, and shall
pour out all the blood at the bottom of the
altar of the burnt-offering, which is at the
door of the tabernacle of the congregation.
1 9. And he shall take all his fat from him,
and bum it upon the altar. 20. And he
shall do with the bullock as he did with the
bullock for a sin-offering, so shall he do with
this : and the priest shall make an atone
ment for them, and it shall be forgiven them.
21. And he shall cany forth the bullock
without the camp, and burn him as he
burned the first bullock : it is a sin-offering
for the congregation.
This is the law for the expiating the guilt of a na
tional sin by a sin-offering. If the leaders of the
people, through mistake concerning the law, caus
ed them to err, when the mistake was discovered,
an offering must be brought, that wrath might rot
come upon the whole congregation. Observe

LEVITICUS, IV.

381

1. It is possible the church may err, and that her
guides may mislead her. It is here supposed, that
the whole congregation may sin, and sin through
ignorance. God will always have a church on
earth; but he never said it should be infallible, or
perfectly pure from corruption, on this side heaven.
2; When a sacrifice was to be offered for the
whole congregation, the elders were to lay their
hands upon the head of it, three of them at least,
as representatives of the people, and agents for
them. The sin we suppose to have been some com
mon custom, taken up and used by the generality of
the people, upon presumption of its being lawful,
which afterward, Upon search, appeared to be
otherwise. In this case, the commonness of the
usage, received perhaps by tradition from their fa
thers, and the vulgar opinion of its being lawful,
would not so far excuse them from sin, but that they
must bring a sacrifice to make atonement for it.
There are many bad customs, and forms of speech,
which are thought to have no harm in them, and
yet may bring guilt and wrath upon a land, which
therefore it concerns the elders both to reform, and
to intercede with God for the pardon of, Joel 2. 16.
3. The blood of this sin-offering, as of the for
mer, was to be sprinkled seven times before the Lord,
v. 17. It was not to be poured out there, but sprin
kled only; for the cleansing virtue of the blood of
Christ was then and is still sufficiently signified and
represented by sprinkling, Isa. 52. 15. It was to
be sprinkled seven times; seven is a number of per
fection, because when God had made the world in
six days, he rested the seventh; so this signified
the perfect satisfaction Christ made, and the com
plete cleansing of the souls of the faithful by it; see
Heb. 10. 14. The blood was likewise to be put up
on the horns of the incense-altar, to which there
seems to be an allusion, (Jer. 17. 1.) where the sin
of Judah is said to be graven upon the horns of
their altars. If they did not forsake their sins, the
putting of the blood of their sin-offerings upon the
horns of their altars, instead of taking away their
guilt, did but bind it on the faster, perpetuated the
remembrance of it, and remained a witness against
them. It is likewise alluded to, (Rev. 9. 13. ) where
a voice is heard from the four horns of the golden
altar; that is, an answer of peace is given to the pray
ers of the saints, which are acceptable and preva
lent only by virtue of the blood of the Sin-offering
put upon the horns of that altar; compare Rev. 8. 3.
4. When the offering is completed, it is said,
atonement is made, and the sin shall be forgiven, v.
20. The promise of remission is founded upon the
atonement It is spoken here of the forgiveness of
the sin ofthe whole congregation, that is, the turn
ing away of those national judgments which the
sin deserved. Note? The saving of churches and
kingdoms from ruin is owing to the satisfaction and
mediation of Christ.
22. When a ruler hath sinned, and done
somewhat through ignorance against any of
the commandments of the Lord his God,
concerning things which should not be done,
and is guilty ; 23. Or if his sin, wherein
he hath sinned, come to his knowledge ¦; he
shall bring his offering, a kid of the goats, a
male without blemish : 24. And he shall
lay his hand upon the head of the goat, and
kill it in the place where, they kill the burnt-
offering before the Lord : it is a sin-offer
ing. 25. And the priest shall take of the
blood of the sin-offering with his finger, and

put it upon the horns of the altar of bumt-
offiring, and shall pour out his blood at the
bottom of the altar of burnt-offering. 26.
And he shall burn all his fat upon the altar,
as the fat of the sacrifice of peace-offerings :
and the priest shall make an atonement for
him as concerning his sin, and it shall be
forgiven him.
Observe here, 1. That God takes notice of, and
is displeased with, the sins of rulers. They who
havp power to call others* to account, are them
selves accountable to the Ruler of rulers, for, as
high as they are, there is a higher than they. This
is intimated, in that here only the commandment
transgressed is said to be the commandment of the
Lord his God, v. 22. He is a prince to others, but
let him know the Lord is a God to him. 2. The
sin of the ruler, which he committed through igno
rance, is supposed afterward to come to his know
ledge, (v. 23.) which must be either by the check
of his own conscience, or by the reproof of his
friends, both which we should all, even the best
and greatest, not only submit to, but be thankful
for. What we have done amiss, we should be very
desirous to come to the knowledge of. That which
I see not, teach thou me, and show me wherein 1
have erred, are prayers we should put up to God
every day; that though through ignorance we fall
into sin, we may not through ignorance lie still in it.
3. The sin-offering for a ruler was to be a kid of
the goats, not a bullock, as for the priest, and the
whole congregation; nor was the blood of his sin-of
fering to be brought into the tabernacle, as of the
other two, but it was all bestowed upon the brazen
altar; (v. 25. ) nor was the flesh of it to be burnt, as
that of the other two, without the camp, which in
timated that the sin of a ruler, though worse than
that of a common person, yet was not so heinous,
nor of such pernicious consequence, as the sin of
the high priest, or of the whole congregation. A
kid of the goats was sufficient to be.offered for a ru
ler, but a bullock for a tribe; to intimate that the
ruler, though major singulis — greater than each,
was minor universis — less than the whole. It is bad
when great men give ill examples, but worse when
all men follow them. 4. It is promised that the
atonement shall be excepted, and the sin forgiven;
(v. 26.) to wit, if he repent and reform; for other
wise, God sware, concerning Eli, a judge in Israel,
that the iniquity of his house should not be purged
with sacrifice nor offering for ever, 1 Sam 3. 14.
27. And if any one of the common people
sin through ignorance, while he doeth some
what against any of the commandments of
the Lord concerning things which ought not
to be done, and be guilty ; 28. Or if his
sin, which he hath sinned, come to his
knowledge ; then he shall bring his offering,
a kid of the goats, a female without blem
ish, for his sin which he hath sinned. 29.
And he shall lay his hand upon the head of
the sin-offering, and slay the sin-offering in
the place of the burnt-offering. 30. And
the priest shall take ofthe blood thereof with
his finger, and put it upon the horns of the
altar of burnt-offering, and shall pour out
all the blood thereof at the bottom of the
altar. 31. And he shall take away all the

382

LEVITICUS, V

fat thereof, as the fat is taken away from off
the sacrifice of peace-offerings ; and $ie
priest shall burn it upon the altar, for a
sweet savour unto the Lord : and the priest
shall make an atonement for him, and it
shall be forgiven him. 32. And if he bring
a lamb for a sin-offering, he shall bring it a
female without blemish. 33. And he shall
lay his hand upon the head of the sin-offer
ing, and slay it for a sin-offering, in the
place where they kill the burnt-offering. 34.
And the priest shall take of the blood of
the sin-offering with his finger, and put it
upon the horns of the altar of burnt-offering,
and shall pour out all the blood thereof at
the bottom of the altar. 35. And he shall
take away all the fat thereof, as the fat of
the lamb is taken away from the sacrifice
of the peace-offerings ; and the priest shall
burn them upon the altar, according to the
offerings made by fire unto the Lord : and
the priest shall make an atonement for his
sin that he hath committed, and it shall be
forgiven him.
Here is the law of the sin-offering tor a common
person, which differs from that for a ruler only in
this, that a private person might bring either a kid
or a lamb, a ruler only a kid; and that for a ruler
must be a male, for the other a female: in all the
circumstances of the management of the offering
they agreed. Observe, 1. The case supposed, If
any one of the common people sin through igno
rance, v. 27. The prophet supposes that they were
not so likely as the great men to know the way of
the Lord, and the judgment of their God, (Jer. 5.
4.) and yet, if they sin through ignorance, they
must bring a sin-offering. Note, Even sins of ig
norance need to be atoned for by sacrifice. To be
able to plead, when we are charged with sin, that
we did it ignorantly, and through the surprise of
temptation, will not bring us off, if we be not inter
ested in that great plea, Christ hath died, and enti
tled to the benefit of that. We have all need to
pray, with David, (and he was a ruler,) to be
cleansed from secret faults, the errors which we
ourselves do not understand, or are not aware of,
Ps. 19. 12. 2. That the sins of ignorance commit
ted by a single person, a common, obscure, person,
did require a sacrifice; for, as the greatest are not
above the censure, so the meanest are not below the
cognizance, of tlie divine justice. None of the
common people, if offenders, were overlooked in a
crowd. 3. That a sin-offering was not admitted
only, but accepted, even from one of the common
people, and an atonement made by \t,v. 31, 35. Here
rich and poor, prince and peasant, meet together;
they are both alike welcome to Christ, and to an in
terest in his sacrifice, upon the same terms. See
Job 34. 19.
From all these laws concerning the sin-offerings
we may learn, (1. ) To hate sin, and to watch against
it. This is certainly a very bad thing, to rhake
atonement for which so many innocent and useful
creatures must be slain and mangled thus. (2.) To
value Christ, the great and true Sin-offering, whose
blood cleanses from all sin, which it was not possi
ble that the blood of bulls and goats should take
away. Now if any man sin, Christ is the Propitia
tion, (1 John 2. 1, 2.) not for Jews only, but for Gen
tiles. And perhaps there was some allusion to this

law concerning sacrifices for sins of ignorance, in
that prayer of Christ's, just when he was offering
up himself a sacrifice, Father, forgive them, for
they know not what they do.
CHAP. V.
This chapter, and part of the next, concerns the trespass-
offering. The difference between this and the sin-offer
ing lay not so much in the sacrifices themselves, and the
management of them, as in the occasions of the offer
ing of them. They were both intended to make atone
ment for sin; but the former was more general, this ap
Elied to some particular instances. Observe what is
ere said, I. Concerning the trespass. If a man sin, 1.
In concealing his knowledge, when he is adjured, v. 1.
2. In touching an unclean thing, v. 2, 3. 3. In swear
ing, v. 4. 4. In embezzling the holy things, v. 14.. 16.
5. In any sin of infirmity, v. 17. . 19. Some other cases
there are, in which these offerings were to be offered, ch.
6. 2. .4.-14. 12.— 19. 21. Numb. 6. 12. II. Concerning
the trespass-offering, 1. Of the flock, v. 5, 6. 2. Of
fowls, v. 7 . . 13. 3. Of flour, v. 11. . 13, but chiefly a
ram without blemish, v. 15 . . 19.
1. k ND if a soul sin, and hear the voice
J\.of swearing, and is a witness, wheth
er he had seen or known of it; if he do not
utter it, then he shall bear his iniquity : 2.
Or if a soul touch any unclean thing, wheth
er it be a carcase of an unclean beast, or a
carcase of unclean cattle, or the carcase of
unclean creeping things, and if it be hid
den from him ; he also shall be unclean,
and guilty : 3. Or if he touch the un
cleanness of man, whatsoever uncleanness
it be that a man shall be defiled withal, and
it be hid from him ; when he knoweth of it,
then he shall be guilty : 4. Or if a soul
swear, pronouncing with his lips to do evil, or
to do good, whatsoever it be that a man shall
pronounce with an oath, and it be hid from
him ; when he knoweth of it, then he shall
be guilty in one of these. 5. And it shall
be, when he shall be guilty in one of these
things, that he shall confess that he hath
sinned in that thing. 6. And he shall bring
his trespass-offering unto the Lord, for his
sin which he hath sinned, a female from the
flock, a lamb or a kid of the goats, for a sin-
offering ; and the priest shall make an atone
ment for him concerning his sin.
The offences here supposed are,
1. A man's concealing the truth, when he wai
sworn as a witness to speak the truth, the whole
truth, and nothing but the truth. Judges among the
Jews had power to adjure, not only the witnesses,
as with us, but the person suspected, (contrary to a
rule of our law, that no man is bound to accuse
himself,) as appears by the high priest's adjur
ing our Saviour, who thereupon answered, though
before he stood silent, Matth. 26. 63, 64. Now, (v.
1.) If a soul sin, that is, a person, (for the soul is
the man,) if he hear the voice of swearing, that is,
if he be adjured to testify what he knows, by an
oath of the Lord upon him, (1 Kings 8. 31.) if in
such a case, for fear of offending one that either has
been his friend or may be his enemy, he refuses to
give evidence, or gives it but in part, he shall bear
his iniquity. And that is a heavy burden, which,
if some course be not taken to get it removed, will
sink a man to the lowest hell. He that heareth

LEVITICUS, V

383

cursing, that is, that is thus adjured, and bewrayeth
it not, that is, stifles his evidence, and does not ut
ter it, he is a partner with the sinner, and hateth his
own soul; see Prov. 29. 24. Let all that are called
out at any time to bear testimony, think of this law,
and be free and open in their evidence,and take heed
of prevaricating. An oath, of the Lord is a sacred
thing, and not to be dallied with.
2. A man's touching any thing that was ceremoni
ally unclean, v. 2, 3. If a man, polluted by such
touch, came into the sanctuary inconsiderately, or
if he neglected to wash himself according to the
law, then he was to look upon himself as under
guilt, and must bring his offering. Though his
touching ofthe unclean thingcontracted only a cere
monial defilement, yet his neglect to wash himself
according to the law was such an instance either of
carelessness or contempt, as contracted a moral
failt If at first it be hid from him, yet when he
nows it, he shall be guilty. Note, As soon as ever
God by his Spirit convinces our consciences of any
sin or duty, we must immediately set in with the
conviction, and prosecute it, as those that are not
ashamed to own our former mistake.
3. Rash swearing; that a man will do or not do
such a thing: if the performance of his oath after
ward prove either unlawful or impracticable, by
which he is discharged from the obligation; yet he
must bring an offering to atone for his folly in swear
ing so rashly, as David that he would kill Nabal. And
then it was, that he must say before the angel, that
it was an error; (Eccl. 5. 6. ) He shall be guilty
in one of these: (ch. 5. 4.) guilty if he do not per
form his oath; and yet, if the matter of it were evil,
guilty if he do. Such wretched dilemmas as these
do some men bring themselves into by their own
rashness and folly; go which way they will, their
consciences are wounded; sin stares them in the
face, so sadly are they snared in the words of their
mouth. A more sad dilemma this is than that of
the lepers, "If we sit still, we die; if we stir, we
die. " Wisdom and watchfulness beforehand would
prevent these straits.
Now in these cases, (1. ) The offender must con
fess his sin, and bring his offering; (v. 5, 6. ) and the
offering was not accepted, unless it was accompa
nied with a penitential confession, and a humble
Erayer for pardon. Observe, the confession must
e particular, that he hath sinned in that thing;
such was David's confession, (Ps. 51. 4. ) i" have
done this evil; and Achan's, (Josh. 7. 20. ) Thus and
thus have I done. Deceit lies in generals; many
will own in general they have sinned, for that all
must own, so that it is not any particular reproach
to them; but that they have sinned in this thing,
they stand too much upon their honour to acknow
ledge: but the way to be well assured of *pardon,
and to be well armed against sin for the future, is to
be particular in our penitent confessions. (2.) The
priest must make an atonement for him. As the
atonement was not accepted without his repentance,
so his repentance would not justify him without the
atonement. Thus in our reconciliation to God,
Christ's part and our's are both needful.
7. And if he be not able to bring a lamb,
then he shall bring, for his trespass which
he hath committed, two turtle-doves, or two
young, pigeons, unto the Lord; one for a
sin-offering, and the other for a burnt-offer
ing. 8. And he shall bring them unto tne
priest, who shall offer that which.z's for the
sin-offering first, and wring off his head
from his neck, but shall not divide it asun
der : 9. And he shall sprinkle of the blood

of the sin-offering upon the side of the altar ,
and the rest of the blood shall be wrung out
at the bottom of the altar : it is a sin-offer
ing. 10. And he shall offer the seconder
a burnt-offering, according to the manner :
and the priest shall make an atonement for
him, for his sin which he hath sinned, and it
shall be forgiven him. 11. But if he be not
able to bring two turtle-doves, or two young
pigeons, then he that sinned shall bring for
his offering the tenth part of an ephah of
fine flour, for a sin-offering : he shall put no
oil upon it, neither shall he put any frankin
cense thereon; for it is a sin-offering. 12.
Then shall he bring it to the priest, and the
priest shall take his handful of it, even a me
morial thereof, and burn it on the altar, ac
cording to the offerings made by fire unto
the Lord : it is a sin-offering. 1 3. And the
priest shall make an atonement for him, as
touching his sin that he hath sinned in one
of these, and it shall be forgiven him : and
the remnant shall be the priest's as a meat
offering. Provision is here made for the poor of God's peo
ple, and the pacifying of their consciences under
the sense of gui'.t. Those that were not able to
bring a lamb, might bring for a sin-offering a pair of
turtle doves, or two young pigeons; nay, if any who
were so extremely poor, that they were not able to
procure those so often as they would have occasion,
they might bring a pottle of fine flour, and that
should be accepted. Thus the expense of the sin-
offering was brought lower than that of any other
offering; to teach us that no man's poverty shall
ever be a bar in the way of his pardon. The poor
est of all may have atonement made for them, if it
be not their own fault. Thus the poor are evan
gelized; and no man shall say that he had not
wherewithal to bear the charges of a journey to
heaven. Now, 1. If the sinner brought two doves, one
was to be offered for a sin-offering, and the other
for a burnt-offering, v. 7. Observe, (1.) Before he
offered the burnt-offering, which was for the hon
our and praise of God, he must offer the sin-offer
ing, to make atonement. We must first see to it,
that our peace be made with God, and then we may
expect that our services for his glory will be accept
ed. The sin-offering must make way for the burnt-
offering. (2.) After the sin-offering, which made
atonement, came the burnt-offering, as an acknow
ledgment of the great mercy of God, in appoint
ing and accepting the atonement.
2. If he brought fine flour, a handful of it was to
be offered,but without either oil or frankincense; (v.
11.) not only because that would make it too costly
for the poor, for whose comfort this sacrifice was
appointed, but because it was a sin-offering; and
therefore, to shovithe loathsomeness of the sin for
which it was offered, it must not be made grateful
either to the taste by oil, or to the smell by frankin
cense The unsavouriness of the offering was to
intimate that the sinner must never relish his sin
again as he had done. God by these sacrifices did
speak, (1.) Comforttothosethathad offended, that
they might not despair, or pine away in their iniqui
ty ; but peace being thus made for them with God,
they might have peace in him. (2. ) Caution like
wise not. to offend any more, remembering what an

284

LEVITICUS, VI.

expensive troublesome thing it was to make atone
ment. 14. And the Lord spake unto Moses,
saying, 15. If a soul commit a trespass,
and sin through ignorance, in the holy things
of the Lord ; then he shall bring, for his
trespass unto the Lord, a ram without blem
ish out of the flocks, with thy estimation by
shekels of silver, after the shekel of the
sanctuary, for a trespass-offering : 16. And
he shall make amends for tlie harm that he
hath done in the holy thing, and shall add
the fifth part thereto, and give it unto the
priest : and the priest shall make an atone
ment for 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 ; though
he wist it not, yet is he guilty, and shall
bear his iniquity. 1 8. And he shall bring a
ram without blemish out of the flock, with
thy estimation, for a trespass-offering, unto
the priest : and the priest shall make an
atonement for him concerning his ignorance
wherein he erred, and wist it not ; and it
shall be forgiven him. 19. It is a trespass-
offering : he hath certainly trespassed agains t
the Lord.
Hitherto in this chapter orders were given con
cerning those sacrifices that were both sin-offerings
and trespass-offerings, for they go by both names,
t;. 6. Here we have the law concerning those that
were properly and peculiarly trespass-offerings,
which were offered to atone for trespasses done
against a neighbour; those sins we commonly call
trespasses. Now injuries done to another may be
either in holy things, or in common things; of the
former we have the law in these verses; of the lat
ter, in the beginning of the next chapter. If a man
did harm (as it is, v. 16. ) in the holy things of the
Lord, he thereby committed a trespass against the
priests, the Lord's ministers, who were intrusted
with the care of these holy things, and had the bene
fit of them. Now if a man did alienate or convert
to his own use any thing that was dedicated to God,
unwittingly, he was to bring this sacrifice; as sup
pose he had ignorantly made use of the tithes, or
first-fruits, or first-born of his cattle, or (which, it
should seem by ch. 22. 14.. 16, is principally meant
here) had eaten any of those parts of the sacrifices
which were appropriated to the priests; this was a
trespass. It is supposed to be done through mis
take or forgetfulness, for want either of care or
zeal; for if it was done presumptuously, and in con
tempt of the law, the offender died without mercy,
Heb. 10. 28. But in case of negligence and igno
rance this sacrifice was appointed; and Moses is
told, *
1. What must be done in case the trespass ap
peared to be certain. The trespasser must, (1.)
Bring an offering to the Lord, which in all those
that were purely trespass-offerings, must be a ram
without blemish, "of the second year," say the
Jewish doctors. (2.) He must likewise make resti
tution to the priest according to a just estimation of
the thing which he had so alienated; adding a fifth
part to it, that he might learn to take more heed

next time of embezzling what was sacred to Ged,
finding to his cost that there was nothing got by it,
and that he paid dear for his Oversights.
2. What must be done in case it were doubtful
whether he had trespassed or no; he had cause to
suspect it, but he wist it not, (v. 17.) that is, he
was not very certain; in this case, because it is good
to be sure, he must bring his trespass-offering, and
the value of that which he feared he had en}bez
zled; only he was not to add the fifth part to it.
Now this was designed to show the very great evil
there is in sacrilege; Achan, that was guilty of it
presumptuously, died for it; so did Ananias and
Sapphira. But this goes further to show the evil of
it, that if a man had, through mere ignorance, and
unwittingly, alienated the holy things, nay, if he
did but suspect that he had done so, he must be at
the expense, not only of a full restitution with in
terest, but of an offering, with the trouble of bring
ing it, and must take shame to himself, by making
confession of it; so bad a thing is it to invade God's
property, and so cautious should we be to abstain
from all appearances of this evil. We are also taught
here to be jealous over ourselves with a godly jea
lousy, to ask pardon for the sin, and make satisfac
tion for the wrong, which we do but suspect our
selves guilty of. In doubtful cases we should take
and, keep the safer side.
CHAP. VI.
The seven, first verses of this chapter would fitly have been
added to the foregoing chapter,being a continuation ofthe
law ofthe trespass-offering, and the putting of other cases
in which it was to be offered; and with this end the in
structions God gave concerning the several kinds of sa
crifices that should be offered : and then at v. 8. (which
in the original begins a new section of the law,) he
comes to appoint the several rites and ceremonies con
cerning these sacrifices, which had not been mentioned
before. I. The burnt-offering, v. 8. . 13. II. The meat
offering, (v. 14.. 18. ) particularly that at the consecra
tion of the priest, v. 19 . . 23. III. The sin-oflering, v.
24 . . 30.
1. k ND the Lord spake unto Moses,
J\. saying, 2. If a soul sin, and com
mit a trespass against the Lord, and lie
unto his neighbour in that which was de
livered him to keep, or in fellowship, or in a
thing taken away by violence, or hath de
ceived his neighbour; 3. Or have found
that which was lost, and heth concerning it,
and sweareth falsely; in any of all these
that a man doeth, sinning therein: 4.
Then it shall be, because he hath sinned,
and is guilty, that he shall restore that
which he took violently away, or the thing
which he hath deceitfully gotten, or that
which was delivered him to keep, or the
lost thing which he found, 5. Or all that
about which he hath sworn falsely; he shall
even restore it in the principal, and shall
add the fifth part more thereto, and give it
unto him to whom it appertained!, in the
day of his trespass-offering. 6. And he
shall bring his trespass-offering unto the
Lord, a ram without blemish out of the
flock, with thy estimation, for a trespass-
offering, unto the priest: 7. And the priest
shall make an atonement for him before
the Lord : and it shall be forgiven him for

LEVITICUS, VI.

385

any thing of all that he hath done in tres
passing therein.
This is the latter part of the law of .the trespass-
offering: the former part, which concerned tres
passes about holy things, we had in the close of the
foregoing chapter; this concerns trespasses in com
mon things. Observe here,
1. The trespass supposed, v. 2, 3. Though all
tlie instances relate to our neighbour, yet it is called
a trespass against the Lord; because, though the
injury be done immediately to our neighbour, yet
an affront is thereby given to his Maker, and our
Master. He that speaks evil of his brother, is said
to speak evil of the law, and consequently of the
Law-Maker, Jam. 4. 11. Though the person in
jured be ever so mean and despicable, and every
way our inferior, yet the injury reflects upon that
God who has made the command of loving our
neighbour second to that of loving himself. The
trespasses instanced are, (1.) Denying a trust; If a
man lie unto his neighbour in that which was de
livered him to keep; or, which is worse, which was
lent him for his use. If we claim that as our own,
which is only borrowed, left in our custody, or com
mitted to our care, this is a trespass against the
Lord, who, for the benefit of human society, will
have property and truth maintained. (2.) De
frauding a partner; If a man lie in fellowship,
claiming a sole interest in that wherein he has
but a joint-interest (3.) Disowning a manifest
wrong; If a man has the front to lie in a thing
taken away by violence, which ordinarily cannot be
hid. (4.) Deceiving in commerce; or, as some
think, by false accusation; if a man have deceitfully
oppressed his neighbour, as some read it, either
withholding what is due, or extorting what is not.
(5. ) Detaining what is found, and denying it; (v. 3.)
if a man have found that which was lost, he must
not call it his own presently, but endeavour to find
out the owner, to whom it must be returned; this
is doing as we would be done by: but he that lies
concerning it, that says he knows nothing of it,
when he does, especially if he back that lie with a
false oath, he trespasseth against the Lord, who to
every thing that is said is a Witness, but in an oath
ne is the Party appealed to, and highly affronted
when he is called to witness to a lie.
2. The trespass-offering appointed. (1. ) In the
day of his trespass-offering he must make satisfac
tion to his brother. This must be first done; if thy
brother hath aught against thee, (v. 4, 5.) Because
he hath sinned and is guilty, that is, is convicted of
his guilt by his own conscience, and is touched with
remorse for it; seeing himself guilty before God,
let him faithfully restore all that he has got by
fraud or oppression, with a fifth part added, to
make amends to the owner for the loss and trouble
he had sustained in the meantime; let him account
both for debt and damages. Note, Where wrong
has been done, restitution must be made; and till it
is made to the utmost of our power, or an equiva
lent accepted by the person wronged, we cannot
have the comfort of the forgiveness of the sin; for
the keeptngof what is unjustly got avows the taking,
and both together make but one continued act of
unrighteousness. To repent is to undo what we
have done amiss, which (whatever we pretend) we
cannot be said to do, till we restore what has been
got by it, as Zaccheus, (Luke 19. 8. ) and make
satisfaction for the wrong done. (2.) Hemustthen
come and offer his gift, must bring his trespass-offer
ing to the Lord, whom he had offended; ana the
priest must make an atonement for him, v. 6, 7.
This trespass-offering could not, of itself, make
satisfaction for sin, or reconciliation between God
and the sinner, but as it signified the atonement
^ol. i.— 3 C

that was to be made by our Lord Jesus, when he
should make his soul an offering for sin, a trespass-
offering; it is the same word that is here used,,
Isa. 53. 10. The trespasses here mentioned are
trespasses still against the law of Christ, which
insists as much upon justice and truth as ever the
law of nature or the law of Moses did; and though
now we may have them pardoned without a tres
pass-offering, yet not without true repentance,
restitution, reformation, and an humble faith in the
righteousness of Christ; and if any make the more
bold with their sins, because they are not now put
to the expense of a. trespass-offering for them, they
turn the grace of God into wantonness, and so
bring upon themselves a swift destruction. The
Lord is the avenger of all such, 1 Thess, 4. 6,
8. And the Lord spake unto Moses,
saying, 9. Command Aaron and his sons,
saying, This is the law of the burnt-offer
ing: (it is the burnt-offering; because ofthe
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-offering on the altar, and he shall put
them beside the altar. 11. And he shall
put off his garments, and put on other gar
ments, and carry forth the ashes without the
camp, unto a clean place. 12. And the
fire upon the altar shall be burning in it; it
shall not be put out : and the priest shall
burn wood on it every morning, and lay the
burnt-offering in order upon it, and he shall
burn thereon the fat of the peace-offerings.
1 3. The fire shall ever be burning upon the
altar: it shall never go out.
Hitherto, Moses had given the people instruc
tions, concerning the sacrifices; but here begin the
instructions he was to give to the priests; he must
command Aaron and Ms sons, v. 9. The priests
were rulers in the house of God, but these rulers
must be ruled; and they that had the command of
others must themselves be commanded. Let
ministers remember, that not only commissions,
but commands, were given to Aaron and his sons,
who must be in subjection to them.
In these verses we have the law of the burnt-
offering, as far as it was the peculiar care of the
priests. The daily sacrifice of a lamb, which was
offered morning and evening for the whole congre
gation, is here chiefly referred to.
1. The priest must take care of the ashes of the
burnt-offering, that they be decently disposed of, v.
10, 11. He must clear > the altar of them every
morning, and put them on the east-side of the altar,
which was furthest from the sanctuary; this he
must do in his linen garment, which he always
wore when he did any service at the altar; and then
he must shift himself, and put on other garments,
either such as were his common wear, or (as some
think) other priestly garments less honourable, and
must carry the ashes unto a clean place without the
camp. Now, (1.) God would have this done, for
the honour of his altar, and the sacrifices that were
burnt upon it Even the ashes of the sacrifice
must be preserved, to testify the regard God had to
it; by the burnt-offering he was honoured, and
therefore thus it was honoured. And some think

386

LEVITICUS, VI.

that this care, which was taken of the ashes 6f the
sacrifice, typified the burial of our Savioiir; his
dead body (the ashes of his sacrifice) was carefully
laid up in a garden, in a new sepulchre, which was
a clean place. It was also requisite that the altar
should be kept as clean as might be, the fire upon
it would burn the better; and it is decent in a house
to have a clean fire-side. (2. ) God would have the
priests themselves to keep it SO, to teach them and
iis to stoop to the meanest services for the honour of
God and of his altar. The priest himself must
not ohly kindle the fire, but clean the hearth, and
carry out the ashes. God's servants must think
nothing below them but sin.
2. The priest must take care of the fire upon the
altar; that that should be kept always burning.
This is. much insisted on here, (v. 9, 1?. ) and this
express law is given, (v. 13.) Thefireshallever.be
burning upon the altar, it shall never go out. We
may suppose that no day passed without some ex
traordinary sacrifices, which were always offered
between the morning and evening lamb; so that
from morning to night the fire on the altar was
kept up of course. But to preserve it all night
unto the morning, (v. 9.) .required some care.
Those that keep good houses never let their
kitchen-fire go out; therefore God would thus give
an instance of his good house-keeping. The first
fire upon the altar came from heaven, (cA. 9. 24.)
so that by keeping that up continually with constant
supply of fuel, all their sacrifices throughout all
their generations' might be said to be consumed
with that fire from ; heaven, in token of God's ac
ceptance. If, through carelessness, they should
ever let it go out, they could n°t expect to have it
so kindled again. Accordingly, the Jews tell iis,
That the fire never did go out upon the altar, till
the captivity in Babylon. This is referred to, Isa
31. 9, where God is said to have his fire in Zion,
and his furnace in Jerusalem. By this law we are
taught to keep up in our minds a constant disposi
tion to all acts of piety and devotion, an habitual
affection to divine things, so as to be always ready
to every good word and work. We must not only
not quench the Spirit, but we must stir up the gift
that is in us. Though we be not always sacrificing,
yet we must keep the fire of holy love always
burning; and thus we must pray always.
14. And this is the law of the meat-offer
ing: the sons of Aaron shall offer it before
the Lord, before the altar. 15. And he
shall take of it his handful, of the flour of
the meat-offering, and of the oil thereof, and
all the frankincense which is upon the meat
offering, and shall burn it upon the altar,
for a sweet savour, even the memorial of it
unto the Lord. 16. 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. 1 7.
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-offering, and as the trespass-offer
ing. 1 8. All the males among the children
of Aaron shall eat of it: it shall be a statute
for ever in your generations, concerning the
offerings of the Lord made by fire: every
one that toucheth them shall be holy. 19.

And the Lord spake unto Moses, saying,
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 flour for a meat
offering perpetual, half of it in the morning,
and half thereof at night. 21.' In a pan it
shall be made with oil ; and when it is baken
thou shalt bring it in: and the baken pieces
of the meat-offering shalt thou offer for a
sweet savour unto the Lord. 22. And the
priest of his sons that is anointed in his
stead shall offer it: & is a statute for ever
unto the Lord ; it shall be wholly burnt.
23. For every meat-offering for the priest
shall be wholly burnt: it shall not be eaten.
The meat-offering was either that which was
offered by the people, or that by the priests at their
consecration. Now,
1. As to the common meat-offering; only a hand
ful of it was to be burnt Upon the altar, all the rest
was allowed to the priests for their food. The law
of the burnt-offerings was such as imposed upon the
priests a great deal of care and work, but allowed
them little profit; for the flesh was wholly burnt,
and the priests had nothing but the skin. But, to
make them amends, the greatest part of the meat
offering was their own. The burning of a handful
of it upon the altar, (v. 15.) was ordered before,
ch. 2. 2, 9. Here the remainder of it is consigned
to the priests, the servants of God's house; / have
given it unto them for their portion of my offerings,
v. 17. Note, (1.) It is the will ot God that his
ministers should be well provided for with food con
venient; and what is given to them he accepts as
offered to himself, if it be done with a single eye.
(2.) All Christians, being spiritual priests, do them
selves share in the spiritual sacrifices they offer.
It is not God that is the Gainer by them; the hand
ful burnt upon the altar was not worth speaking of,
in comparison with the priest's share; we ourselves.
are the gainers by our religious services. Let God
have all the frankincense, and the priests shall have
the flour and the oil; what we give to God the.praise
and glory of, we may take to ourselves the comfort
and benefit of.
The laws concerning the eating of it were, [1.]
That it must be eaten unleavened, v. 16, What
was offered to God must have no leaven in it, and
the priests must have it as the altar had it, and no
otherwise. Thus must we keep the feasts of the
Lord with the unleavened bread of sincerity and
truth. [2.] It must be eaten in the court of the
tabernacle, (here called the holy place,) in some
room prepared by the side of the court for this
purpose. It was a great crime to carry any of it
out of the court. The very eating of.it was a sa
cred rite by which they were to honour God; and
therefore it must be done in a religious manner, and
with a holy reverence, which was preserved by
confining it to the holy place, [3.] The males
only must eat of it, v. 18. Of the lesser holy
things, as the first-fruits and tithes, and the shoul
der and breasts of the peace-offerings, the daugh
ters of the priests might eat, for they might be
carried out of the court; but this was of the most
holy things, which being to be eaten only in the
tabernacle, the sons of Aaron only might eat of it
[4. J The priests only, that were clean, might eat
of it; Every one that toucheth them shall be holy,
v. 18. Holy things for holy persons. Some read
it, Every thing that toucheth it shall be holy; al

LEVITICUS, VII

387

the furniture of the table on. which these holy
things were eaten, must tie appropriated to that use
only, and never after used as common things.
2. As to the consecration meat-offering, which
was offered for the priests themselves, it was to be
wholly burnt and none of it eaten, v. 23. It comes
in here as an exception to the foregoing law. It
should seem that this law concerning the meat-of
fering of initiation did not bniy oblige the high
priest to offer it, and on that day only that he was
anointed, and so for his successors in the day they
were anointed; but the Jewish writers say, that, by
this law, every priest, on the day he first entered
upon his ministry, was bound to offer this meat-of
fering; and that the high priest was bound to offer it
every day of his life, from the day in which he was
anointed; and that it was to be offered beside the
meat-offering that attended the morning and eve
ning sacrifice, because it is said here to be a meat-
offering perpetual, v. 20. Josephus says, "The
high priest sacrificed twice every day at his own
charges, and this was his sacrifice." Note, Those
whom God has advanced above others in dignity
and power, ought to consider that he expects more
from them than from others, and should take every
intimation of service to be done for him. The meat
offering of the priest waste be baked as if it were
to be eaten, and yet it must be wholly burnt.
Though the.prlest.that ministered was to be paid for
serving the people, yet there was no reason that he
should be paid for serving the high priest, who was
the father of the family of the priests, and whom,
therefore, any priest should take a pleasure in ser
ving gratis. Nor was it fit that the priests should
eat of the offerings of a priest; for as the sins of the
people were typically transferred to the priests,
Which was signified by their eating of their offer
ings, (Hos. 4. 8.) so the sins of the priests must be
typically transferred to the altar, which therefore
must eat up all their offerings. We are all undone,
both ministers and people, if we must bear our own
iniquity; nor could we have had any comfort or
hope, if God had not laid on his dear Son the ini
quity of us all, and he is both the Priest and the
Altar. 24. And the Lord spake unto Moses,
saying, 25. Speak unto Aaron and to his
sons, saying, This is the law of the sin-of
fering : In the place where the burnt-offer
ing is killed shall the sin-offering be killed
before the Lord : it z'smost holy. 26. The
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. 28. But the earthen ves
sel wherein it is sodden shall be broken ; and
if it be sodden in a brazen pot, it shall be
both scoured, and rinsed in water. 29. All
the males among the priests shall eat there
of: it is most holy. 30. And no sin-offering,
whereof any of the blood is brought into
the tabernacle of the congregation, to recon
cile withal in the holy place, shall be eaten :
it shall be burnt in the fire.
We have here so much of the law of the sin-of
fering as did peculiarly concern the priests that of

fered it As, 1. That it must be killed, in the place
where the burnt-offering was killed, (v. 25.) that
was dn the north side of the altar, (ch. 1. 11.)
which some think typified the Crucifying of Christ
on mount Calvary, which was on the north side of
Jerusalem. 2. That the priest who offered it for
the sinner, was, (with his sons, or other priests, v.
29.) to eat the flesh of it, after the blood and fat
had been offered to God, in the court ofthe taberna
cle, v. 26. Hereby they were to bear the iniquity
of the congregation, as jt is explained, ch. 10.' 17.
3. The blood of the sin-offering was with great re
verence to be washed out of the clothes on which
it happened to light, (v. 27. ) which signified the aw
ful regard we ought to have to the blood of Christ,
not counting it a common thing; that blood must be
sprinkled on the conscience, not on the raiment. 4.
The Vessel in which the flesh of the sin-offering
was boiled, must be broken, if it were an earthen
one; and, if a brazen one, well-washed, v. 28. This
intimated, that the defilement was not wholly ta
ken away by the offering, but did rather cleave to
it, such was the weakness and deficiency of those
sacrifices; but the blood of Christ thoroughly cleans
es from all sin, and after it there needs no cleansing.
5. That all this must be understood of the common
sin -offerings, not of those for the priest,or the body of
the congregation, either occasional, or stated,' upon
theday of atonement: for ithadbeen before ordained,
and was now ratified, that if the blood of the offer
ing was brought into the holy place, as it was in
those extraordinary cases, the flesh was not to be
eaten, but burnt without the camp, v. 30. Hence
the apostle infers the advantage we have under the
gospel, above what they had under the law; for
though the blood of Christ was brought into the ta
bernacle, to reconcile within the holy place, yet we
have a right by faith to eat of the altar, (Heb. 13.
10. . 12.) and so to take the comfort of the great
Propitiation.
CHAP. VII.
Here is, I. The law of the trespass-offering, (v. 1 . . 7.)
with some further directions concerning the burnt-offer
ing and the meat-offering, v. 8 . . 10. II. The law of the
peace-offering. The eating of it, (v. 11 . . 21.) on which
occasion the prohibition of eating lat or Wood is repeat
ed, (v. 22 . . 27.) and the priest's share of it, v. 28 . . 34.
III. The conclusion of these institutions, v. 35 . . 38.
1. T IKEWISE this is the law of the tres-
3-A pass-offering: it is most holy. 2. In
the place where they kill the burnt-offering
shall they kill the trespass-offering : and the
blood thereof shall he sprinkle round about
upon the altar. 3. And he shall offer of it
all the fat thereof; the rump, and the fat
that covereth the 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 priest
shall burn them upon the altar for an offer
ing made by fire unto the Lord: it is a tres
pass-offering. 6. Every male among the
priests shall eat thereof: it shall be eaten in
the holy place : it is most holy. 7. As the
sin-offering is, so is the trespass-offering:
there is one law for them : the priest that
maketh atonement therewith shall have it.
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

388

LEVITICUS, VII.

he hath offered. 9. And all the meat-offer
ing 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.
Observe here,
1. Concerning the trespass-offering; that being
much of the same nature with the sin-offering, it
was to be governed by the same rules, v. 6. When
the blood and fat were offered to God to make
atonement, the priests were to eat the flesh, as that
of the, sin-offering, in the holy place. The Jews
have a tradition (as we have it from the learned
Bishop Patrick) concerning the sprinkling of the
blood of the trespass-offering roundabout upon the
altar, " That there was a scarlet line which went
round about the altar exactly in the middle, and the
blood ofthe burnt-offerings was sprinkled round about
above the line, but that of the trespass-offerings and
peace-offerings round about below the line. " As to
the flesh of the trespass-offering, the right to it be
longed to the priest that offered it, v. 7. He that
did the work must haye the wages; this was an en
couragement to the priests to give diligent atten
dance on the altar; the more ready and busy they
were, the more they got Note, The more diligent
we are in the services of religion, the more we shall
reap of the advantages of it But any of the
priests, and the males of their families, might be in
vited by him to whom it belonged to partake with
him, v. 6, Every male among the priests shall eat
thereof, that is, may eat thereof, in the holy place.
And, ho doubt it was the usage to treat one another
with those perquisites -of their office, by which
friendship and fellowship were kept up among the
priests. Freely they had received, and must freely
give. It seems the offerer was not himself to have
any share of his trespass-offering, as he was to have
of his peace-offering; but it was all divided between
the altar and the priest They offered peace-offer
ings in thankfulness for mercy, and then it was pro
per to feast; but they offered trespass-offerings in
sorrow for sin, and then fasting was more proper,
in token of holy mourning, and a resolution to ab
stain from sin.
2. Concerning the burnt-offering; it is here ap
pointed that the priest that offered it should have
the skin, (v. 8. ) which, no doubt, he might make
money of. "This" (the Jews say) " is meant only
for the burnt-offerings which were offered by par
ticular persons; for the profit of the skins of the
daily burnt-offerings for the congregation went to
the repair of the sanctuary." Some suggest, that
this appointment will help us to understand God's
clothing our first parents with coats of skins, Gen.
3. 21. It is probable that the beasts whose skins
they were, were offered in sacrifice as whole burnt-
offerings, and that Adam was the priest that offer
ed them; and then God gave him the skins, as his
fee, to make clothes of for himself and his wife, in
remembrance of which, the skins ever after per
tained to the priest; and see Gen. 27. 16.
3. Concerning the meat-offering: if it was dress
ed, it was fit to be eaten immediately; and there
fore the priest that offered it was to have it, v. 9.
If it was dry, there was not so much occasion for
being in haste to use it; and therefore an equal divi
dend of it must be made among all the priests that
were then in waiting, v. 10.
11. And this is the law of the sacrifice of
peace-offerings, which he shall offer unto

the Lord. 12. If he offer it for a thanks
giving, then he shall offer with the sacrifice
of thanksgiving unleavened cakes mingled
with oil, and unleavened wafers anointed
with oil, and cakes mingled with oil, of fine
flour, fried. 1 3. Besides the cakes, he shall
offer/or his offering leavened bread with the
sacrifice of thanksgiving of his peace-offer
ings. 14. And of it he shall offer one out
of the whole oblation for a heave-offering
unto the Lord, and it shall be the priest's
that sprinkleth the blood of the peace-offer
ings. 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 eat
en tbe same day that he offereth the sacri
fice : and on the morrow also the remainder
of it shall be eaten : 17. But the remain
der of the flesh of the sacrifice on the third
day shall be burnt with fire. 18. And if
any of the flesh of the sacrifice of his peace-
offerings be eaten at all on the third day, it
shall not be accepted, neither shall it be im
puted unto him that offereth it : it shall be
an abomination, and the soul that eateth of
it shall bear his iniquity. 1 9. And the flesh
that touches any unclean thing shall not be
eaten ; it shall be burnt with fire : and as
for the flesh, all that be clean shall eat there
of. 20. But the soul that eatedi of the
flesh of the sacrifice of peace-offerings that
pertain unto the Lord, having his unclean
ness upon him, even tbat 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-offerings
which pertain unto the Lord, even that
soul shall be cut off from his people. 22.
And the Lord spake unto Moses, saying,
23. Speak unto the children of Israel, say
ing, 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 of
fering made by fire unto the Lord, even the
soul that eateth it shall be cut off from his
people. 26. Moreover, ye shall eat no
manner of blood, whether it be of fowl, or of
beast, in any of your dwellings. 27. What-.
soever soul it be. that eateth any manner of
blood, even that soul shall be cut off from
his people. 28. And the Lord spake unto

LEVITICUS, VII.

389

Moses, saying, 29. Speak unto the chil
dren of Israel, saying, He that offereth the
sacrifice of bis peace-offerings unto the
Lord, shall bring his oblation unto the
Lord of the sacrifice of his peace-offerings.
30. His 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 for a
heave-offering ofthe sacrifices of your peace-
offerings. 33. He among the sons of Aaron,
that offereth the blood of the peace-offer
ings, and the fat, shall have, the right shoul
der for his part. 34. For the wave-breast
and the heave-shoulder have I taken of the
children of Israel from off the sacrifices of
their peace-offerings, and have given them
unto Aaron the priest and unto his sons, by
a statute for ever from among the children
of Israel.
All this relates to the peace-offerings : it is the
repetition and explication of what we had before,
with divers additions.
I. The nature and intention of the peace-offer
ings are here more distinctly opened. They were
offered, either, 1. In thankfulness for some special
mercy received, such as recovery from sickness,
preservation in a journey, deliverance at sea, re
demption out of captivity, all which are specified in
Ps, 107'. and for them men are called upon to offer
the sacrifice of thanksgiving, v. 22. Or, 2. In per
formance of some vow, which a man made when
he was in distress, (v. 16.) and this was less ho
nourable than the former, though the omission of it
would have been more culpable. Or, 3. In suppli
cation for some special mercy which a man was in
the pursuit and expectation of, here called a volun
tary offering. This accompanied a man's pray
ers, as the former did his praises. We do not find
that men were bound by the law, unless they had
bound themselves by vow, to offer these peace-of
ferings, upon such occasions as those on which they
were to bring their sacrifices of atonement, in case
of sin committed. Not but that prayer and praise
are as much our duty as repentance is; but here, in
the expressions of their sense of mercy, God left
them more to their liberty, than in the expressions
of their sense of sin — to try the generosity of their
devotion, and that their sacrifices, being free-will
offerings, might be the more laudable and accepta
ble; and, by obliging them to bring the sacrifices of
atonement, God wili show the necessity of the great
Propitiation. II. The rites and ceremonies about the peace-of
ferings are enlarged upon.
1. If it was offered for a thanksgiving, a meat
offering must be offered with it, cakes of several
sorts, and wafers (v. 12.) and (which was peculiar
to the peace-offerings) leavened bread must be of
fered, not to be burnt upon the altar, that was for
bidden, (ch. 2. 11.) but to be eaten with the flesh
of the sacrifice, that nothing might be wanting to
make it a complete and pleasant feast; for unlea
vened bread was less grateful to the taste; and there
fore, though enjoined in the passover for a particu
lar reason, yet in other festivals, leavened bread,

which was lighter and more pleasant, was appoint
ed, that men might feast at God's table as well as
at their own. And some think that a meat-offer
ing is required to be brought with every peace-of
fering, as well as with that of thanksgiving, by that
law here, (v. 29.) which requires an oblation with
it, that the table might be as well-furnished as tht
altar. 2. The flesh of the peace-offerings, both that
which was the priest's share, and that which was
the offerer's, must be eaten quickly, and not kept
long, either raw or dressed, cold. If it was a peace"
offering for thanksgiving, it must be all eaten the
Same day; (v. 15.) if a vow, or voluntary offering,
it must be eaten either the same day or the day al
ter, v. 16. If any was left beyond the time limited,
it was to be burnt; (v. 17.) and if any person ate of
it, it should be animadverted upon as a very high
misdemeanour, v. 18. Though they were not
obliged to eat it in the holy place as those offerings
that are called most holy, but might take it to their
own tents, and feast upon it there, yet God would
by this law make them to know a difference be
tween that and other meat, and religiously to ob
serve it: that whereas they might keep other meat
cold in the house as long as they thought fit, and
warm it again if they pleased, and eat it three or
four days after, they might not do so with -the flesh
of their-peace-offenngs; that must be eaten imme
diately. ( 1. ) Because God would not have that holy
flesh to be in danger of putrefying, or being fly
blown; to prevent which, it must be salted with
fire, (as the expression is, Mark 9, 49. ) if it were
kept ; as,1 if it was used, it must be salted with salt.
(2.) Because God would not have his people to be
niggardly and sparing, and distrustful of providence,
but cheerfully to enjoy what God gives them,
(Eccl. 8. 15.) and to do good with it, and not to be
anxiously solicitous for the morrow. (3. ) The flesh
of the peace-offerings was God's treat, and there
fore God would have the disposal of it; and he or ,
ders it to be used generously for the entertainment
of their friends, and charitably for the relief of the
poor; to show that he is a bountiful Benefactor,
giving us all things richly to enjoy, the bread of the
day in its day. If the sacrifice was a thanksgiving,
they were especially obliged thus to testify their
holy joy in God's goodness by their holy feasting.
This law is made very strict, (v. 18.) that if the of
ferer did not take care to have all his offering eaten
by himself, or his family, his friends, or the poor,
within the time limited by the law; and if, in the
event of any part being left, he should burn it,
(which was the most decent way of disposing of it,
the sacrifices upon the altar being consumed by
fire,) then his offering should not be accepted, nor
imputed to him. Note, All the benefit of our reli
gious services is lost, if we do not improve them,
and manage ourselves aright afterward. They are
not acceptable to God, if they have not a due influ
ence upon ourselves. If a man seemed generous in
bringing a peace-offering, and yet afterward proved
sneaking and paltry in the using of it, it was as if he
had never brought it; nay, it shall be an abomi
nation. Note, There is no mean between God's
acceptance and his abhorrence. If our persons and
performances are sincere and upright, they are ac
cepted; if not, they are an abomination, Prov, 15. 8.
He that eats it after the time appointed, shall bear
his iniquity, that is, he shall be cut off from his peo
pie, as it is explained, (ch. 19. 8.) where this law is
repeated. This law of eating the peace-offerings
before the third day, that they might not putrefy,
is applicable to the resurrection of Christ after two
days, that, being God's Holy One, he might not
see corruption, Ps. 16. 10. And some think that it
instructs us speedily, and without delay, to partake

390

LEVITICUS, VII.

of Christ and his grace; feeding and feasting there
upon by faith, to day, while it is called to day, (Heb,
3. 13, 14.) for it will be too late shortly,
3. Both the flesh and those that eat it must be
pure. (1. ) The flesh must touch no unclean thing;
if it did, it must not be eaten, but burnt, v. 19. If,
in carrying it from the altar to the place where it
was eaten, a dog touched it, or it touched a dead
body or any other unclean thing, it was then unfit
to be used in a religious feast Every thing we ho
nour the holy God with must be pure, and carefully
kept from all pollution. It is a case adjudged,
(Hag. 2. 12.) that the holy flesh could not by its
touch communicate holiness to what was common;
but by this law it is determined, that, by the touch
of that which was unclean, it received pollution
from it; which intimates that the infection of sin is
more easily and more frequently communicated,
than the savour of grace. (2. ) It must not be eaten
by any unclean person. When a person was upon
any account ceremonially unclean, it was at his
peril, if he presumed to eat of the flesh of the peace-
offerings, v. 20, 21. Holy things are only for holy
persons; the holiness of the food being ceremo
nial, those were incapacitated to partake of it who
lay under any ceremonial uncleanness; but we are
hereby taught to preserve ourselves pure from all
the pollutions of sin, that we may have the benefit
and comfort of Christ's sacrifice, 1 Pet. 2. 1, 2. Our
consciences must be purged from dead works, that
we may be fit to serve tlie living God, Heb. 9. 14.
But if any dare to partake of the table of the Lord,
under the pollution of sin unrepented of, and so pro
fane sacred things, they eat and drink judgment to
themselves, as those did that ate of the peace-offer
ings in their uncleanness, 1 Cor. 11. 29. A good
reason for the strictness of this law is intimated in
the description given of the peace-offerings, (v. 20. )
and again, (v. 21.) that they pertain unto the Lord:
whatever pertains to the Lord, is sacred, and must
be used with great reverence, and not with unhal
lowed hands. " Be ye holy, for God is holy, and
ye pertain to him."
4. The eating of blood and the fat of the inwards
is here again prohibited; and the prohibition is an
nexed as before to the law of the peace-offerings,
ch. 3. 17. (1.) The prohibition of the fat seems to
be confined to those beasts which were used for sa
crifice, the beeves, sheep, and goats; but of the
roe-buck, the hart, and other clean beasts, they
might eat the fat; for those only, of which offerings
were brought, are mentioned here, v. 23.. . 25.
This was to preserve in their minds a reverence for
God's altar, on which the fat of the inwards was
burned. The Jews say, " If a man eat so much as
an olive of forbidden fat — if he do it presumptuous
ly, he is in danger of being cut off by the hand of
God — if ignorantly, he is to bring a sin-offering, and
so to pay dear for his carelessness." To eat ofthe
flesh of that which died of itself, or was torn of
beasts, was unlawful; but to eat of the fat of such
was doubly unlawful, v. 24. (2. ) The prohibition
of blood is more general, (v. 26, 27.) because the
fat was offered to God only by way of acknowledg
ment; but the blood made atonement for the soul,
and so typified Christ's sacrifice much more than
the burning of the fat did; to this, therefore, a
greater reverence must be paid, till these types had
their accomplishment in the offering up of the body
of Christ once for all. The Jews rightly expound
this law, as forbidding only the blood of the life, as
they express it, not that which we call the gravy,
for of that they supposed it was lawful to eat.
5. The priest's share of the peace-offerings is
here cut out for himself; out of every beast that
was offered for a peace-offering, the priest that of
fered it was to have to himself the breast and the

right shoulder, v. 30.. 34. Observe here, (1.)
That when the sacrifice was killed, the offerer him- •
self must, with his own hands, present God's part
of it, that he might signify thereby his cheerful giv
ing it up to God, and his desire that it might be ac
cepted. He was with his own hands to lift it up,
in token of his regard to God as the God ofheaven;
and then to wave it to and fro, in token of his re
gard to God, as the Lord of the whole earth; to
whom thus, as far as he could reach, he offered it,
showing his readiness and wish to do him honour.
Now, that which was thus heaved and waved, was
the fat, and the breast, and the right shoulder, it
was all offered to God; and then he ordered the fat
to his altar, and the breast and shoulder to his
priest, both being his receivers. (2.) That, when
the fat was burnt, the priest took his part, on which
he and his family were to feast, as well as the of
ferer and his family. In holy joy and thanksgiving,
it is good to have our ministers to go before us, and
to be our mouth to God. The melody is then
sweet, when he that sows and they that reap re
joice together. Some observe a significancy in the
parts assigned to the priests: the breast and the
shoulder intimate the affections and the actions,
which must be devoted to the honour of God by all
his people, and to the service also of the church by
all his priests. Christ, our great Peace-offering,
feasts all his spiritual priests with the breast and
shoulder, with the dearest love, and the sweetest
and strongest supports; for he is the Wisdom of
God, and the Power of God. When Saul was de
signed for a king, Samuel ordered the shoulder of
the peace-offering to be set before him, (1 Sam. 9.
24. ) which gave him a hint of something great and
sacred intended him. Jesus Christ is our great
Peace-offering ; for he made himself a Sacrifice not
only to atone for sin, and to save us from the curse,
but to purchase a blessing for us, and all good. By
our joyful partaking of the benefits of redemption,
we feast upon the sacrifice; to signify which, the
Lord's supper was instituted.
35. This is the portion ofthe anointing cf
Aaron, and ofthe anointing of his sons, out
of the offerings of the Lord made by fire,
in the day when he presented them to minis
ter unto the Lord in the priest's office ; 36.
Which the Lord commanded to be given
them of the children of Israel, in the day
that he anointed them, by a statute for ever
throughout their generations. 37. This is the
law of the burnt-offering, of the meat-offer
ing, and of the sin-offering, and of the tres
pass-offering, and of the consecrations, and
of the sacrifice of the peace-offerings ; 38.
Which the Lord commanded Moses in
mount Sinai, in the day that he commanded
the children of Israel to offer their oblations
unto the Lord, in the wilderness of Sinai.
Here is the conclusion of these laws concerning
the sacrifices, though some of them are afterward
repeated and explained. They are to be consider
ed, 1. As a grant to the priests, v. 35, 36. In the
day they were ordained to that work and office, this
provision was made for their comfortable mainte
nance. Note, God will take care that those who
are employed for him be well paid and well provi
ded for. They that receive the anointing of the
Spirit to minister unto the Lord, shall have their
portion, and it shall be a worthy portion, out of the
offerings of the Lord; for God's work is its own

LEVITICUS, VIII.

391

wages, and there is a present reward of obedience
in obedience. 2. As a statute for ever to the people,
that they should bring these offerings according to
the rules prescribed, and cheerfully give the priests
their share out of them. God commanded the chil
dren of Israel to offer their oblations, v. 38. Note,
The solemn acts ot religious worship are command
ed. They are not the things that we are left to our
liberty in, and which we may do or not do at our
pleasure; but we are under indispensable obliga
tions to perform them in their season ; and it is at
bur peril, if we omit them. The observance of the
lawsoi Christ cannot be less necessary than the ob-
serv ance of the laws of Moses was.
CHAP. VIII.
This chapter gives us an account of the solemn consecra
tion of Aaron and his sons to the priest's office. I. It
was done publicly, and the congregation was called toge
ther to be witnesses of it, V. 1. .4. II. It was done ex
actly according to God's appointment, v. 5. 1. They
were washed and dressed, v. 1 . . 9, 13. 2. The taberna
cle and the utensils of it were anointed, and then the
priests, v. 10 . . 12. S. A sin-offering was offered for
them, v. 14.. 17. 4. A burnt-offering, v. 18.. 21. 5.
The ram of consecration, v. 22 . . 30. 6. The continu
ance of this solemnity for seven days, v. 31 . . 36.
1. k ND the Lord spake unto Moses,
J\. saying, 2. Take ,Aaron, and his sons
with him, and the garments, and the anoints
ing oil, and a bullock for the sin-offering, and
two rams, and a basket of unleavened bread ;
3. And gather thou all the congregation to
gether unto the door ofthe tabernacle of the
congregation. 4. And Moses did as the
Lord commanded him, ; and the assembly
was gathered together unto the door of the
tabernacle of the congregation. 5. And
Moses said unto the congregation, This is
the thing which the Lord commanded to
be done. 6. And Moses brought Aaron
and his sons, and washed them with water.
7. And he put upon him the coat, and gird
ed him with the girdle, and clothed him with
the robe, and put die ephod upon him, and
he girded him with the curious girdle of the
ephod, and bound it unto him therewith. 8.
And he put the breastplate upon him ; also
he put in the breastplate the Urim and the
Thummim. 9. And he put the mitre upon
his head : also upon the mitre, even upon
his fore-front, did he put the golden plate,
the holy crown ; as the Lord commanded
Moses. 10. And Moses took the anoint
ing oil, and anointed the tabernacle, and all
that was therein, and sanctified them., 1 1 .
And he sprinkled thereof upon the altar se
ven times, and anointed the altar, and all his
vessels, both the laver and his foot, to sanc
tify them. 12. And he poured ofthe anoint
ing 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.
God had given Moses orders to consecrate Aa
ron and his sons to the priest's office, when he was

with him the first time upon Mount Sinai ; (Exod.
28, and 29.) where we have also the particular in
structions he had how to do it. Now here we have,
I. The orders repeated ; what was there com
manded to be done, is here commanded to be done
now, v. 2, 3. The tabernacle was newly set up,
which, without the priests, would be as a candle
stick without a candle ; the law concerning sacri
fices was newly given, but could not be observed
without priests ; for though Aarcn and his sons had
been nominated to the office, they could not offi
ciate till they were consecrated ; which yet must
not be done till the place of their ministration was
prepared, and the ordinances instituted, that they
might apply themselves to work as soon as ever
they were consecrated, and might know that they
were ordained, not only to the honour and profit,
but to the business of the priesthood. Aarcn and
his sons were near relations to Moses, and there
fore he would not consecrate them tili he had fur
ther orders, lest he should seem too forward to
bring honour into his family,
II. The congregation called together at the door,
that is, in the court of the tabernacle, v. 4. The
elders and principal men of the congregation, who
represented the body of the people, were summon
ed to attend ; for the court would hold but a few of
the many thousands of Israel. It was done thus
Eublicly, 1. Because it was a solemn transaction
etween God and Israel ; the priests were to be
ordained for men in things pertaining to God, for
the maintaining of a settled correspondence, and
the negotiating of all affairs between thei people
and God ; and therefore it was fit that both sides
should appear to own the appointment, at the door
of the tabernacle of meeting. 2. The spectators of
the solemnity could not but be possessed, by the
sight of it, with a great veneration for the priests
and their office, which was necessary among a peo
ple so wretchedly prone as these were to envy and
discontent. It was strange, that any of those who
were witnesses of what was here done, should after
ward say, as some of them did, Ye take too much
upon you, ye sons of Levi ; but what would they
have said, it it had been done clandestinely ? Note,
It is very fit, and of good use, that ministers should
be ordained publicly, plebe prsesente — in the pre
sence of the common people, according to the usage
of the primitive church.
III. The commission read, V. 5. Moses, who
was God's representative in this solemnity, pro
duced his orders before the congregation, This is
the thing which the Lord commanded to be done.
Though God had crowned him king in Jeshurun,
when he made his face to shine in the sight of all
Israel; yet he did not institute or appoint any thing
in God's worship but what Ged himself had com
manded. The priesthood he delivered to them,
was that which he had received from the Lord.
Note, All that minister about holy things, must
have an eye to God's command; as their rule and
warrant ; for it is only in the observance of that,
that they can expect to be owned and accepted of
God. Thus we must be able to say, in all acts of
religious worship, This is the thing which the Lord
commanded to be done.
IV. The ceremony performed according to the
divine ritual. 1. Aaron and his sons were washed
with water, (v. 6. ) to signify that they ought now to
purify themselves from all sinful dispositions and
inclinations, and ever after to keep themselves pure.
Christ washes those from their sins in Ms own blood,
whom he makes to our God kings and priests ;
(Rev. 1. 5, 6.) and those that draw near to God
must be washed in pure water, Heb. 10. 22.
Though they were ever so clean before, and no
filth was to be seen upon them, yet they must be

392

LEVITICUS, vm.

washed, to signify their purification from sin, with
which their souls were polluted, how clean soever
their bodies were. 2. They were clothed with
the holy garments ; Aaron with his, (v. 7. .9.)
which typified the dignity of Christ, our great
High Priest; and his sons with their's, (v. 13.)
which typified the decency of Christians, who are
spiritual priests. Christ wears the breast-plate of
judgment, and the holy crown ; for the churcb/s
High Priest is her Prophet and King. All believ
ers are clothed with the robe of righteousness, and
girt with the girdle of truth, resolution, and close
application ; and their heads are bound, as the
word here is, with the bonnet or diadem of beauty,
the beauty of holiness. 3. The high priest was an
ointed, and, it should seem, the holy things were
anointed at the same time ; some think they were
anointed before, but that it is mentioned here, be
cause Aaron was anointed with the same oil that
they were anointed with: but the manner of rela
ting it here makes it more probable that it was
done at the same time, and that the seven days
employed in consecrating the altar were coincident
with the seven days of the priests' consecration.
The tabernacle, and all its utensils, had some of the
anointing oil put upon them with Moses's finger,
(v. 10.) so had the altar: (v. 11.) these were to
sanctify the gold and the gift, (Matth. 23. 17. .19.)
and therefore must themselves be thus sanctified ;
but he poured it out more plentifully upon the head
of Aaron, (v. 12.) so that it ran down to the skirls
of his garments, because his unction was to typify
the anointing of Christ with the spirit, which was
not given in measure to him. Yet all believers al
so have received the anointing, which puts an in
delible character upon them, 1 John 2. 27.
14. And he brought the bullock for the
sin-offering : and Aaron and his sons laid
their hands upon the head of the bullock
for the sin-offering. IS. And he slew it;
and Moses took the blood, and put it up
on the horns of the altar round about
with his finger, and purified the altar, and
poured the blood at the bottom of the al
tar, and sanctified it, to make reconcilia
tion upon it. 16. And he took all the fat
that was upon the inwards, and the caul
above the liver, and the two kidneys, and
their fat, and Moses burned it upon the al
tar. 17. But the bullock and his hide, his
flesh and his dung, he burnt with fire with
out the camp ; as the Lord commanded
Moses. 18. And he brought the ram for
the burnt-offering : and Aaron and his sons
laid their hands upon the head of the ram.
19. And he killed it; and Moses sprinkled
the blood upon the altar round about. 20.
And he cut the ram into pieces, and Moses
burnt the head, and the pieces, and the fat.
21. And he washed the inwards and the
legs in water ; and Moses burnt the whole
ram upon the altar : it was a burnt-sacrifice
for a sweet savour, and an offering made by
fire unto the Lord ; as the Lord com
manded Moses. 22. And he brought the
other ram, the ram of consecration: and
Aarm and liis sons laid their hands upon

the head of the ram. 23. And he slew it;
and Moses took of the blood of it, and put
it upon the tip of Aaron's right ear, and up
on the thumb of his right hand, and up
on the great toe of his right foot. 24. And
he brought Aaron's sons, and Moses put
of the blood upon the tip of their right ear,
and upon the thumbs of their right hands,
and upon the great toes of their right feet ;
and Moses sprinkled the blood upon the al
tar round about. 25. And he took the fat,
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 un
leavened bread, that was before the Lord,
he took one unleavened cake, and a cake
of oiled bread, and one wafer, and put them
on the fat, and upon the right shoulder : 27.
And he put all upon Aaron's hands, and
upon his sons' hands, and waved them for
a wave-offering before the Lord. 28. And
Moses took them from off their hands, and
burnt them on the altar upon the burnt-offer
ing : they were consecrations for a sweet sa
vour: it is an offering made by fire unto the
Lord. 29. And Moses took the breast,
and waved ityor a wave-offering before the
Lord : for ofthe ram of consecration it was
Moses' part; as the Lord commanded
Moses. 30. And Moses took of the an
ointing oil, and of the blood which was upon
the altar, and sprinkled it upon Aaron, and
upon his garments, and upon his sons, and
upon his sons' garments widi him ; and
sanctified Aaron, and his garments, and his
sons, and his sons' garments with him.
The covenant of priesthood must be made by
sacrifice, as well as other covenants, Ps. 50. 5. And
thus Christ was consecrated by the sacrifice of him
self, once for all. Sacrifices of each kind must be
offered for the priests, that they might with the
more tenderness and concern offer the gifts and sa
crifices of the people, with compassion on the ig
norant, and on them that were out ofthe way, not in
sulting over those for whom sacrifices were offered,
remembering that they themselves had had sacrifi
ces offered for them, being compassedwith infirmity.
1. A bullock, the largest sacrifice, was offered
for a sin-offering, (v. 14.) that hereby atonement
might be made, and they might not bring any of
the guilt of the sins of their former state into the
new character they were now to put on. When
Isaiah was sent to be a prophet, he was told to
his comfort, Thine iniquity is taken away, Isa. 6.
7. Ministers, that are to declare the remission of
sins to others, should give diligence to get it made
sure to themselves in the first place, that their own
sins are pardoned. Those to whom is committed the
ministry of reconciliation, must first be reconciled
to God themselves, that they may deal for the souls
of others as for their own.
2. A ram was offered for a burnt offering, v. 18 . .
21. By this they gave to God the glory of this
great honour which was now put upon them, and
returned him praise for it, as Paul thanked Christ

LEVITICUS, VIII.

393

lisus for putting him into the ministry, 1 Tim. . 1.
12, They also signified the devoting of them
selves and all their services to the honour of God.
3. Another ram, called the ram of consecration,
was offered for a peace-offering, v. 22, &c. The
blood of it was part put on the priests, on their ears,
thumbs, and toes, and part sprinkled upon the al
tar ; and thus he did (as it were) marry them to
the altar which they must all their days give at
tendance upon. All the ceremonies about this of
fering, as those before, were appointed by the ex
press command of God ; and, if we compare this
chapter with Exod. 29. we shall find that the per
formance of the solemnity exactly agrees with the
precept there, and in nothing varies. Here there
fore, as in the account we had of the tabernacle and
its vessels, it is again and again repeated, As the
Lord commanded Moses. And thus Christ, when
he sanctified himself with his own blood, had an eye
to his Father's will in it, As the Father gave me
commandment, so I do, John 14. 31. — 10. 18. —
6. 38.
3 i . And Moses said unto Aaron, and to his
sons, Boil the flesh at the door of the taber
nacle of the congregation ; and there eat it
with the bread that is in the basket of con
secrations, as I commanded, saying, Aaron
and his sons shall eat it. 32. And that
which remaineth of the flesh and of the
bread shall ye burn with fire. 33. And ye
shall not go out of the door of the taberna
cle of the congregation in seven days, until
the days of your consecration be at an end :
'for seven days shall he consecrate you. 34.
As he hath done this day, so the Lord hath
commanded to do, to make an atonement
for you. 35. Therefore shall ye abide at
the door of 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 Aaron and his
sons did all things which the Lord com
manded by the hand of Moses.
Moses, having done his part ofthe ceremony, now
leaves Aaron and his sons to do their's.
I. They must boil the flesh of their peace-offer
ing, and eat it in the court of the tabernacle, and
what remained they must burn with fire, v. 31, 32.
This signified their thankful consent to the conse
cration: when God gave Ezekiel his commission,
he bid him eat the roll, Ezek. 3. 1, 2.
II. They must not stir out of the court of the tab
ernacle for seven days, v. 33. The priesthood be
ing a good warfare, they must thus learn to endure
hardness, and to disentangle themselves from the
affairs of this life, 2 Tim. 2. 3, 4. Being consecrat
ed to their service, they must give themselves
wholly to it, and attend continually to this very
thing. Thus Christ's apostles were appointed to
wait for the promise ofthe Father, Acts, 1. 4. Du
ring this time' appointed for their consecration, they
were daily to repeat the same sacrifices which were
offered the first day, v. 34. This shows the im
perfection of the legal sacrifices, which, because
they could not take away sin, were often repeated,
(Heb. 10. 1, 2.) but were here repeated seven times,
(a number of perfection, ) because they typified that
one offering, which perfected for ever them that
were sanctified. . The work lasted seven days; for
Vol. i.— 3 D

it was a kind of creation: and this time was appoint
ed in honour of the sabbath, which, probably, was
the last day of the seven; for which they were to
prepare during the six days. Thus the time of our
life, like the six days, must be our preparation for
the perfection of our consecration to God intheeverr
lastmg sabbath; they attended day and night, (v,
35.) and so constant should we be in our meditation
on God's law, Ps. 1. 2. They attended to keep the
charge ofthe Lord; we have every one of us a
charge to keep, an eternal God to glorify, an im
mortal soul to provide for, needful duty to be done,
our generation to serve; and it must be our daily
care to keep this charge, for it is the charge of the
Lord our Master, who will shortly call us to an acr
count about it, and it is at our utmost peril if we
neglect it. Keep it, that ye die not; it is death,
eternal death, to betray the trust we are charged
with; by the consideration, of this we must be kept
in awe. Lastly, We are told, (v. 36.) that Aaron
and his sons did all that was commanded. Thus
their consecration was completed; and thus they
set an example, before the people, of an exact obe
dience to the laws of sacrifices now newly given,
and then they could with the better grace teach
them. Thus the covenant of peace, (Numb. 25. 12.) of
life and peace, (Mai. 2. 5.) was made with Aaron
and his sons ; but, after all the ceremonies that
were used in their consecration, there was one
point of ratification which was reserved to be the
honour and establishment of Christ's priesthood,
which was this, that they were made priests with
out an oath, but Christ with an oath, (Heb. 7. 21.)
for neither such priests nor their priesthood could
continue, but Christ's is a perpetual and unchange
able priesthood.
Gospel-ministers are compared to them who
served at the altar, for they minister about holy
things, (1. Cor. 9. 13.) they are God's mouth to
the people, and the people's to God, the pastors and
teachers Christ has appointed to continue in the
church to the end of the world: they seem to be
meant in that promise which points at gospel-times,
(Isa. 66. 21.) I will take of them for priests and for
Levites. No man may take this honour to himself,
but he who upon trial is found to be clothed and
anointed by the Spirit of God with gifts and graces
to qualify him for it; and who with purpose of heart
devotes himself entirely to the service; and is then
by the word and prayer, (for so every thing is sanc
tified,) and the imposition of the hands of those that
give themselves to the word and prayer, set apart
to the office, and recommended to Christ as a ser
vant, and to the church as a steward and guide.
And they that are thus solemnly dedicated to God,
ought not to depart from his service, but faithfully
to abide in it all their days; and they that do so, and
continue labouring in the word and doctrine, are to
be accounted worthy of double honour, double to
that of the Old-Testament priests.
CHAP. IX.
Aaron and his sons, having been solemnly consecrated to
the priesthood, are in this chapter entering upon tlje exe
cution of their office, the very next day after their con
secration was completed. I. Moses (no doubt by direc
tion from God) appoints a meeting between God and his
priests, as the representatives of his people, ordering
them to attend him, and assuring them that he would ap
pear to them, v. 1 . .7. II. The meeting is held accord
ing to the appointment. 1. Aaron attends on God by
sacrifice, offering a sin-offering and a burnt-offering for
himself, (v.8. .14.) and then the offerings for the people,
whom he blessed in the name of the Lord, y. 15. .22,
2. God signifies his acceptance, (1.1 Of their persons
by showing them his glory, v. 23. (2.) Of their sacn
fices, by consuming them with fire from heaven, t. 24.

394

LEVITICUS, IX.

1. k ND it came to pass, on the eighth
J\. day, that Moses called Aaron and
his sons, and die elders of Israel ; 2. And
he said unto Aaron, Take thee a young
calf for a sin-offering, and a ram for a burnt-
offering, without blemish, and offer them be
fore 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
a bullock and a ram for peace-offerings, to
sacrifice before the Lord ; and a meat-of
fering mingled with oil : for to-day the Lord
will appear unto you. 5. And they brought
that which Moses commanded before the
tabernacle of the congregation : and all the
congregation drew near, and stood before
the Lord. 6. And Moses said, This is
the thing which the Lord commanded that
ye should do ; and the glory of the Lord
shall appear unto you. 7. And Moses said
unto Aaron, Go unto the altar, and offer
thy sin-offering, and thy burnt-offering, and
make an atonement for thyself and for the
people : and offer the offering of the people,
and make an atonement for them ; as the
Lord commanded.
. Orders are here given for another solemnity upon
the eighth day; for the newly -ordained priests were
set to work immediately after the days of their con
secration were finished, to let them know that they
were not ordained to be idle: He that desires the
office of a bishop, desires a good work, which must
be looked at with desire, more than the honour and
benefit. The priests had not so much as one day's
respite from service allowed them, that they might
divert themselves, and receive the compliments of
their friends upon their elevation, but were busily
employed the very next day after; for their conse
cration was the filling of their hands. God's spirit
ual priests have constant work cut out for them,
which the duty of every day requires; and they
that would give up their account with joy must re
deem time; see Ezek. 43. 26, 27.
Now, 1. Moses raises their expectation of a glo
rious appearance of God to them this day; (v. 4.)
" To-day the Lord will appear to you, that are the
priests." And when all the congregation are ga
thered together, and stand before the Lord, he tells
them, (v. 6.) The glory of the Lord shall appear
to you. Though they had reason enough to believe
God's acceptance of all that which they had done
according to his appointment, upon the general as
surance we have, that he is the Rewarder of them
that diligently seek him, (notwithstanding he had
not given them any sensible token of it,) yet, that
if possible they and their's might be effectually
obliged to the service and worship of God, and
might never turn aside to idols, the glory of God
appeared to them, and visibly owned what they
had done. We are not now to expect such appear
ances; we Christians walk more by faith, and less
by sight, than they did. But we may be sure that
God does draw nigh to those who draw nigh to him,
and that the offerings of faith are really acceptable
to him; though, the sacrifices being spiritual, the
tokens of the acceptance ar«, as it is fit they should

be, spiritual likewise. To them who are duly con ¦
secrated to God he will undoubtedly manifest him
self. 2. He put both priests and people upon prepar
ing to receive this favour which God designed them.
Aaron and his sons, and the elders of Israel, are all
summoned to attend, v. 1. Note, God will mani-:
fest himself in the solemn assemblies of his people
and ministers; and those that would have the bene
fit and comfort of God's appearances, must in them
give their attendance.
(1.) Aaron is ordered to prepare his offerings;
(v. 2.) A young calf for a sin-offering. The Jew
ish writers suggest, that a calf was appointed for a
sin-offering, to remind him of his sin in making the
golden calf, by which he had rendered himself for
ever unworthy ofthe honour of the priesthood, and
which he had reason to reflect upon with sorrow
and shame, in all the atonements he made.
(2. ) Aaron must direct the people to get their's
ready. Hitherto Moses had told the people what
they must do; but now Aaron, as high priest over
the house of God, must be their teacher in things
pertaining to God; (v. 3.) Unto the children of Is
rael thou shalt speak. Now that he was to speak
from them to God in the sacrifices, (the language
of which he that appointed them very well under
stood,) he must speak from God to them hi the
laws about the sacrifices. Thus Moses would en
gage the people's respect and obedience to him, as
one that was set over them in the Lord, to admon
ish them.
(3.) Aaron must offer his own first, and then the
people's, v. 7. Aaron must now go to the altar,
Moses having showed him the way to it; and there,
[1.] He must make an atonement for himself ; for
the high priest, being compassed with infirmity,
ought, as for the people, so also for himself, to offer
for sins, (Heb. 5. 2, 3,) and for himself first; for
how can we expect to be accepted in our prayers
for others, if we ourselves be not reconciled to God?
Nor is any service pleasing to God, till the guilt of
sin be removed by our interest in the great Propi
tiation. Those that have the care of the souls of
others, are also hereby taught to look to their own
in the first place; this charity must begin at home,
though it must not end there. It is the charge to
Timothy, to take care to save himself first, and then
those that heard him, 1 Tim. 4. 16. The high
priest made atonement for himself, as one that was
joined with sinners; but we have a High Priest that
was separated from sinners, and needed it not :
when Messiah the Prince was cut off as a sacrifice,
it was not for himself; for he knew no sin. [2.]
He must make an atonement for the people, by of
fering their sacrifices. Now that he was made a
high priest, he must lay to heart the concerns of
the people, and this as their great concern, their
reconciliation to God, and the putting away of sin
which had separated between them and God. He
must make atonement as the Lord commanded.
See here the wonderful condescension of the mercy
of God, that he not only allows an atonement to be
made, but commands it; not only admits, but re
quires us to be reconciled to him. No room there
fore is left to doubt, but that the atonement which
is commanded will be accepted.
8. Aaron therefore went unto the altar,
and slew the calf of the sin-offering, which
was for himself. 9. And the sons of Aaron
brought the blood unto him ; and he dipped
his finger in the blood, and put it upon the
horns of the altar, and poured out the blood
at the bottom ofthe altar. 10. But the fal,

LEVITICUS, IX.

395

and the kidneys, and the caul above the
liver of the sin-offering, he burnt upon the
altar; as the Lord commanded Moses.
11. And the flesh and the hide he burnt
with fire without the camp. 12. And he
slew the burnt-offering ; and Aaron's sons
presented unto him the blood, which he
sprinkled round about upon the altar. 13.
And they presented the burnt-offering unto
him, with the pieces thereof, and the head ;
and he burnt them upon the altar. 14. And
he did wash the inwards and the legs, and
burnt them upon the burnt-offering on the
altar. 1 5. And he brought the people's of
fering, and took the goat, which was the sin-
offering for the people, and slew it, and of
fered it for sin, as tbe first. 16. And he
brought the burnt-offering, and offered it ac
cording to the manner. 1 7. And he brought
the meat-offering, and took a handful there
of, and burnt it upon the altar, beside the
burnt-sacrifice of the morning. 18. He
slew also the bullock and the ram, for a sa
crifice of peace-offerings, which was for the
Eeople : and Aaron's sons presented unto
im the blood, which he sprinkled upon the
altar round about, 1 9. And the fat of the
bullock and of the ram, the rump, and that
which covereth the inwards, and the kid
neys, and the caul above the liver : 20. And
they put the fat upon the breasts, and he
burnt the fat upon the altar : 21. And the
breasts and the right shoulder Aaron waved
for a wave-offering before the Lord ; as
Moses commanded. 22. And Aaron lift
up his hand toward the people, and blessed
them ; and came down from offering of
the sin-offering, and the burnt-offering, and
peace-offerings. These being the first offerings that ever were of
fered by the levitical priesthood, according to the
newly-enacted law of sacrifices, the manner of of
fering them is particularly related, that it might ap
pear how exactly they agreed with the institution.
1. Aaron with his own hands slew the offering, (v.
8.) and did the work ofthe inferior priests; for,
great as he was, he must not think any service be
low him which he could do for the honour of God:
and as Moses had showed him how to do this work
decently and dexterously, so he showed his sons,
that they might do likewise: for that is the best
way of teaching; and thus parents should instruct
their children by example. Therefore as Moses
before, So Aaron now, offered some of each of the
several sorts of sacrifices that were appointed,
whose rites differed, that they might be thoroughly
furnished for every good work. 2. He offered these
beside the burnt-sacrifice of the morning, which was
every day offered first, v- IT. Note, Our accus
tomed devotions morning and evening, alone,, and
in our families, must not'be omitted upon any pre
tence whatsoever, no, not when extraordinary ser
vices are to be performed; whatever is added,
those must not be diminished. 3. It is not clear,
whether, when it is said that he burnt such and

such parts of the sacrifices upon the altar, (v.
10 , . 20. ) the meaning is that he burnt them imme
diately with ordinary fire, as formerly, or that he
laid them upon the altar ready to be burnt with the
fire from heaven, which they expected; (v, 24.) or
whether, as Bishop Patrick thinks, he burnt the
offerings for himself with ordinary fire, but, when
they were burnt out, he laid the people's sacrifices
upon the altar, which were kindled and consumed
by the fire of the Lord. I would rather conjecture,
because it is said of all these sacrifices, that he
burnt them, (except the burnt-offering for the peo
ple, of which it is said that he offered it according
to the manner, (v. 16. ) which seems to be equiva
lent,) that he did not kindle the fire to burn them,
but that then the fire from the Lord fastened upon
them, put out the fire that he had kindled, (as we
know a greater fire puts out a lesser, ) and sudden
ly consumed the remainder, which the fire he had
kindled would have consumed slowly. 4. When
Aaron had done all that on his part was to be done
about the sacrifices, he lifted up his hand toward
the people, and blessed them, v. 22. This was one
part of the priest's work, in which he was a type
of Christ, who came into the world to bless us; and
when he was parted from his disciples at his ascen
sion, lifted up his hands and blessed them, and in
them his whole church, of which they were the
elders and representatives, as the great High Priest
of our profession. Aaron lifted up his hands, in
blessing them, to intimate whence he desired and
expected the blessing to come, even from heaven,
which is God's throne; Aaron could but crave a
blessing, it is God's prerogative to command it,
Aaron, when he had blessed, came down; Christ,
when he blessed, went up.
23. And Moses and Aaron went into the
tabernacle of the congregation, and came
out, and blessed the people : and the glory
of the Lord appeared unto all the people.
24. And there came a fire out from before
the 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.
We are not told what Moses and Aaron went into
the tabernacle to do, v. 23. Some of the Jewish wri
ters say, " They went in to pray for the appearance
of the divine glory;" most probably they went in,
that Moses might instruct Aaron hew to do the ser
vice that was to be done there — burn incense, light
the lamps, set the show-bread, &c. that he might in
struct his sons in it. But when they cr me rut, they
both joined in blessing the people, who stocd ex
pecting the promised appearance of the divine glo
ry: and it was n"w (when Moses and Aaron con
curred in praying) that they had what they waited
for. Note, God's man festations of himself and his
glory and grace are commonly given in answer to
prayer. When Christ was praying, the heavens
were opened, Luke 3. 21. The' glory of God ap
peared, not while the sacrifices were in offering,
but when the priests prayed, (as 2 Chrcn. 5. 13.)
when they praised God; which intimates that the
prayers and praises of God's spiritual priests are
more pleasing to God than all burnt-offerings and
sacrifices. When the solemnity was finished, the bussing
pronounced, and the congregation ready to be dis
missed, in the close of the day, then God testified
his acceptance, which gave them such satisfaction
as was well worth waiting for.
1. The glory of the Lord appeared unto, all the

396

LEVITICUS, X.

people, v. 23. What the appearance of it was we
are not told; no doubt, it was such as carried its own
evidence along with it. The glory which filled the
tabernacle, (Exod. 40. 34. ) now showed itself at the
door of the tabernacle to those that attended there,
as a prince shows himself to the expecting crowd to
gratify them. God hereby testified of their gifts,
and showed them that he was worthy for whom
they should do all this. Note, Those that diligently
attend upon God in the way he has appointed, shall
have such a sight of his glory as shall be abundantly
to their satisfaction. They that dwell in God's
house, with an eye of faith, may behold the beauty
ofthe Lord.
2. There came a fire out from before the Lord,
and consumed the sacrifice, v. 24. Here the learn
ed Bishop Patrick has a very probable conjecture,
that Moses and Aaron staid in the tabernacle, till it
was time to offer the evening sacrifice, which Aaron
did, but it is not mentioned, because it was done of
course, and that was it which the^re that came out
from the Lord consumed. Whether this fire came
from heaven, or out of the most holy place, or from
that visible appearance of the glory of God which
all the people saw, it was a manifest token of God's
acceptance of their service, as, afterward, of Solo
mon s sacrifice, 2 Chron. 7. 1. and Elijah's, 1
Kings, 18. 38. This fire did, (1.) Consume (or, as
the word is, eat up) the present sacrifice. And two
days this was a testimony of acceptance. [1.] It
signified the turning away of God's wrath from
them. God's wrath is a consuming fire; this fire
might justly have fastened upon the people, and
consumed them for their sins; but its fastening upon
the sacrifice, and consuming that, signified God's
acceptance of that, as an atonement for the sinner.
[2.] It signified God's entering into covenant and
communion with them: they ate their part of the
sacrifice, and the fire of the Lord ate up his part;
and thus he did, as it were, sup with them, and they
with him, Rev. 3. 20. (2. ) This fire did, as it were,
take possession of the altar. The fire was thus
kindled in God's house, which was to continue as
long as the house stood, as we read before, ch. 6. 13.
This also was a figure of good things to come: The
Spirit descended upon the apostles inflre, (Acts 2.
3.) so ratifying their commission, as this spoken of
here did the priests'. And the descent of this holy
fire into our souls, to kindle in them pious and de
vout affections toward God, and such a holy zeal as
burns up the flesh and the lusts of it, is a certain to
ken of God's gracious acceptance of our persons
and performances. That redounds to God's glory,
which is the work of his own grace in us. Hereby
we know that we dwell in God, and God in us, be
cause he hath thus given us of his Spirit, 1 John 4.
13. Now from henceforward, [1.] All their sacri
fices and incense must be offered with this fire.
Note, Nothing goes to God but what comes from
him. We must have grace, that holy fire, from
the God of grace, else we cannot serve him accept
ably, Heb. 12. 28 [2.] The priests must keep it
burning with a constant supply of fuel, and the fuel
must be wood, the cleanest of fuel. Thus those to
whom God has given grace, must take heed of
quenching the Spirit
Lastly, We are here told how the people were
affected, with this discovery of God's glory and
grace; they received it, (l.)'With the highest joy,
they shouted; so stirring up themselves, and one
another, to a holy triumph in the assurance now
given them, that they had God nigh unto them;
which is spoken of the grandeur of their nation,
Deut. 4. 7. (2.) With the lowest reverence; they
fell on their faces, humbly adoring the majesty of
that God who vouchsafed thus to manifest himself
to them. That is a sinful fear of God, which drives

us from him; a gracious fear makes us bow before
him. Very good impressions were made upon their
minds for the present, but they soon wore off, as
those commonly do which are made by that which
is only sensible; while the influences of faith are
durable.
CHAP. X.
The story of this chapter is as sad an interruption to the
institutions of the levitical law, as that of the golden
calf was to the account ofthe erecting of the tabernacle.
Here is, I. The sin and death of Nadab and Abihu, the
sons of Aaron, v. 1,2. II. The quieting of Aaron under
this sore affliction, v. 3. III. Orders given and observ
ed about the funeral and mourning, v. 4 . . 7. IV. A
command to the priests not to drink wine when they went
in to minister, v. 8. . 11. V. The care Moses took that
they should go on with their work, notwithstanding the
agitation produced by this event, v. 12 . . 20.
1 . AND Nadab and Abihu, the sons of
J\. Aaron, took either of them his cen
ser, 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.
Here is,
I. The great sin that Nadab and Abihu were
guilty of: and a great sin we must call it, how little
soever it appears in our eye; because it is evident,
by the punishment of it, that it was highly provok
ing to the God of heaven, whose judgment, we are
sure, is according to truth. But what was their sin?
All the account here given of it, is, that they offer
ed strange fire before the Lord, which he com.
manded them not,'(v. 1.) and the same, Numb. 3.
4. 1. It does not appear that they had any orders
to burn incense at all at this time. It is true, their
consecration was completed the day before, and it
was part of their work, as priests, to serve at the
altar of incense; but, it should seem, the whole ser
vice of this solemn day of inauguration was to be
performed by Aaron himself, for he slew the sacri
fices, (ch. 9. 8, 15, 18.) and his sons were only to
attend him; (v. 9, 12, 18.) therefore Moses and
Aaron only went into the tabernacle, v. 23. But
Nadab and Abihu were so proud of the honour they
were newly advanced to, and so ambitious of doing
the highest and most honourable part of their work
immediately, that though the service of this day
was extraordinary, and all done by particular direc
tion from Moses, yet without receiving orders, or
so much as asking leave from him, they took their
censers, and they would enter into the tabernacle,
at the door of which they thought they had attend
ed long enough, and would burn incense. And then
their offering strange fire is the same with offering
strange incense, which is expressly forbidden, Exod.
30. 9. Moses, we may suppose, had the custody of
the incense which was prepared for the purpose,
(Exod. 39. 38.) and they, doing this without his
leave, had none of the incense which should have
been offered, but common incense, so that the smoke
of their incense came from a strange fire. God had
indeed required the priests to bum incense, but, at
this time, it was what he commanded them not; and
so their crime was like that of Uzziah the king, 2
Chron. 26. 16. The priests were to burn incense,
only when it was their lot, (Luke 1. 9.) and, at this
time it was not their's. 2. Presuming thus to burn
incense of their own without order, no marvel that
they made a further blunder, and instead of taking
ofthe fire from the altar, which was newly kindled
from before the Lord, and which from hencefor
ward must be used in offering both sacrifice and

LEVITICUS, X.

397

incense, (Rev. 8. 5.) they took common fire, pro
bably, from that with which the flesh of the peace-
offerings was boiled, and this they made use of in
burning incense; not being holy fire, it is called
strange fire; and though not expressly forbidden, it
was crime enough that God commanded it not. For,
(as Bishop Hall well observes here,) "It is a dan
gerous thing, in the service of God, to decline from
his own institutions; we have to do with a God who
is wise to prescribe liis own worship, just to require
what he has prescribed, and powerful to revenge what
he has not prescribed." 3. Incense was always to
be burned by only one priest at a time, but here
they would both go in together to do it 4. They
did it rashly, and with precipitation. They snatch
ed their censers, so some read it, in a light careless
way, without due reverence and seriousness: when
all the people fell upon their faces, before the glory
ofthe Lord, they thought the dignity of their office
was such as to exempt them from such abasements.
The familiarity they were admitted to, bred a con
tempt of the divine Majesty; and now that they
were priests, they thought they might do what they
pleased. 5. There is reason to suspect that they
were drunken when they did it, because of the law
which was given upon this occasion, v. 8. They
had been feasting upon the peace-offerings, and the
drink-offerings that attended them, and so their
heads were light, or, at least, their hearts were
merry with wine, they drank and forgot the law,
(Prov. 31. 5.) and were guilty of this fatal miscar
riage. 6. No doubt, it was done presumptuously;
for if it had been done through ignorance, they had
been allowed the benefit of the law lately made,
even for the priests, that they should bring a sin-
offering, ch. 4. 2, 3. But the soul that doth aught
presumptuously, and in contempt of God's majesty,
authority, and justice, that soul shall be cut off,
Numb. 15. 30.
II. The dreadful punishment of this sin, v. 2,
There went out fire from the Lord, and devoured
them. This fire, which consumed the sacrificers,
came the same way with that which had consumed
the sacrifices, (ch. 9. 24.) which showed what jus
tice would have done to all the guilty people, if infi
nite mercy had not found and accepted a ransom;
and if that fire struck such an awe upon the people,
much more would this. Observe, 1. They died.
Might it not have sufficed, if they had been only
struck with a leprosy, as Uzziah, or struck dumb,
as Zechariah, and both by the altar of incense?
No; they were both struck dead. The wages of
this sin was death. 2. They died suddenly, in the
very act of their sin, and had not time so much as to
cry, "Lord, have mercy upon us!" Though God
is long-suffering to us-ward, yet sometimes he
makes quick work with sinners; sentence is execut
ed speedily: presumptuous sinners bring upon them
selves a swift destruction, and are justly denied
even space to repent. 3. They died before the
Lord; that is, before the vail that covered the mercy-
seat; for even mercy itself will not suffer its own
glory to be affronted. They that sinned before the
Lord, died before him. Damned sinners are said
to be tormented in the presence of the Lamb, inti
mating that he does not interpose in their behalf,
Rev. 14. 10. 4. They died by fire, as by fire they
sinned. They slighted the fire that came from be
fore the Lord to consume the sacrifices, and thought
other fire would do every jot as well; and now God
justly made them feel the power of that fire which
¦ they did not reverence. Thus they that hate to be
refined by the fire of divine grace, will undoubtedly
be ruined by the fire of divine wrath. The fire did
not burn them to ashes, as it had done the sacrifi
ces, nor so much as singe their coats, (v. 5.) but,
fike lightning, struck them dead in an instant: by

these different effects of the same fire, God would
show that it was no common fire, but kindled by the
breath ofthe Almighty, Isa. 30. 33. 5. It is twice
taken notice of in scripture, that they died childless,
Numb. 3. 4. and 1 Chron. 24. 2. By their pre •
sumption they had reproached God's name, and
God justly blotted out their names, and laid that
honour in the dust which they were proud of.
But whv did the Lord deal thus severely with
them? Were they not the sons of Aaron, the saint
ofthe Lord, nephews to Moses, the great favourite
of Heaven? Was not the holy anointing oil sprin
kled upon them, as men whom God had set apart
for himself? Had they not diligently attended dur
ing the seven days of their consecration, and kept
the charge of the Lord, and might not that atone
for this rashness? Would it not excuse them, that
they were young men, as yet unexperienced in
these services; that it was the first offence, and done
in a transport of joy for their elevation? And be
sides, never could men be worse spared: a great
deal of work was now lately cut out for the priests
to do, and the priesthood was confined to Aaron and
his seed: he has but four sons; if two of them die,
there will not be hands enough1 to do the service of
the tabernacle: if they die childless, the house of
Aaron will become weak and little, and the priest-.
hood will be in danger of being lost for want of
heirs. But none of all these considerations shall
serve either to excuse the offence, or bring off the
offenders. For, (1.) The sin was greatly aggravated. It
was a manifest contempt of Moses, and the divine
law that was given by Moses. Hitherto it had been
expressly observed concerning every thing that was
done, that they did it as the Lord commanded Mo
ses; in opposition to which it is here said, they did
that which the Lord commanded them not, but they
did it of their own heads. God was now teaching
his people obedience, and to do every thing by rule,
as become servants; for priests therefore to break
rules, and disobey, was such a provocation as must
by no means go unpunished. Their character made
their sin more exceeding sinful; for the sons of
Aaron, his eldest sons, whom God had chosen to be
immediate attendants upon him, for them to be
guilty of such a piece of presumption, it cannot be
suffered. There was in their sm a contempt of
God's glory, which had now newly appeared in fire;
as if that fire were needless, they had as good of
their own before.
(2. ) Their punishment was a piece of necessary
justice, now at the first settling of the ceremonial
institutions. It is often threatened in the law, that
such and such offenders should be cut off from the
people; and here God explained the threatening
with a witness. Now that the laws concerning sa
crifices were newly made, lest any should be tempt
ed to think lightly of them, because they descended
to many circumstances which seemed very minute,
these that were the first transgressors were thus
punished, for warning to others, and to show how
jealous God is in the' matters of his worship: Thus
he magnified the law, and made it honourable: and
let his priests know that the caution which so often
occurs in the laws concerning them, that they must
do so, that they die not, was not a mere bugbear,
but fair warning of their danger, if they did the
work of the Lord negligently. And no doubt this
exemplary piece of justice at first prevented many
irregularities afterward. Thus Ananias and Sap-
phira were punished, when they presumed to he to
the Holy Ghost, that newly descended fire.
Lastly, As the people's falling into idolatry, pre
sently after the moral law was given, shows the
weakness of the law, and its insufficiency to take
away sin; so the sin and punishment of these priests

398

LEVITICUS, X.

showed the imperfection of that priesthood from the
very beginning, and its inability to shelter any from
the fire of God's wrath, otherwise than as it was
typical of Christ's priesthood, in the execution of
which there never was, nor can be, any irregularity
or false step taken,
3. Then Moses said unto Aaron, This is
it that the Lord spake, saying, I will be
sanctified in them that come nigh me, and
before all the people ] will be glorified.
And Aaron held his peace. 4. And Moses
called Mishael and Elzaphan, the sons of
Uzziel the uncle of Aaron, and said unto
them, Come near, carry your brethren from
before the 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 you die, and lest wrath come
upon all the people : but let your brethren,
the whole house of Israel, bewail the burn
ing which the Lord hath kindled. 7. And
ye shall not go out from the door of the ta
bernacle of the congregation, lest you die :
for the anointing oil of the Lord is upon
you. And they did according to the word
of Moses.
We may well think, when Nadab and Abihu
were struck with death, all about them were struck
with horror, and every face, as well as their's,
gathered blackness: consternation, no doubt, seized
them, and they were all full of confusion; but,
whatever the rest were, Moses was composed, and
knew what he said and did, not being displeased,
as David was in like case, 2 Sam. 6. 8. But though
it touched him in a very tender part, and was a
dreadful damp to one of the greatest joys he ever
knew, yet he kept possession of his own soul, and
took care to keep good order, and a due decorum
in the sanctuary.
I. He endeavours to pacify Aaron, and to keep
him in a good frame under this sad dispensation, v.
3. Moses was a brother that was born for adver
sity, and has taught us, by his example, with sea
sonable counsels and comforts, to support the weak,
and strengthen the feeble-minded.
Observe here, 1. What it was that Moses sug
gested to his poor brother upon this occasion, This
is it that the Lord spake. Note, (1.) The most
quieting considerations under affliction are those
that are fetched from the word of God. So and so
the Lord hath said, and it is not for us to gainsay it.
(2.) In all God's providences it is good to observe
the fulfilling of scripture, and to compare God's
word and his works together; which if we do, we
shall find an admirable harmony and agreement
Detween them, and that they mutually explain and
illustrate each other. But, [1.] Where did God
¦speak this? We do not find the very words; but to
this purport he had said, (Exod. 19. 22.) Let tlie
priests which come near to the Lord sanctify them
selves, lest the Lord break forth upon them. Indeed
the whole scope and tenor of his law spake this,
that being a holy God, and a sovereign Lord, he
must always be worshipped with holiness and
reverence, and exactly according to his own ap
pointment; and if any jest with him, it is at their

peril. Much had been said to this purport, as
Exod. 29. 43, 44.-34. 14. ch. 8. 35. [2. J What
was it that God spake? It is this, (the Lord by his
grace spake it to all our hearts!) I will be sanctified
in them that come nigh me, whoever they are,
and before all the people I will be glorified. Note,
.Firs?, VVhenever we worship God, we come nigh
unto him as spiritual priests. This consideration
ought to make us very reverent and serious in all
acts of devotion, that in them we approach to God,
and present ourselves before him. Secondly, It
concerns us all, when we come nigh to God, to
sanctify him, that is, to give him the praise of his
holiness, to perform every religious exercise, as
those that believe that the God with whom we have
to do is a holy God, a God of spotless purity and
transcendent perfection, Isa. 8. 13. Thirdly,
When we sanctify God, we glorify him, for his ho
liness is his glory; and when we sanctify him in our
solemn assemblies, we glorify him before all the
people, confessing our own belief of his glory, and
desiring that others also may be affected with
it Fourthly, If God be not sanctified and glorified
by us, he will be sanctified and glorified upon us.
He will take vengeance on those that profane his
sacred name by trifling with him. If his rent be
not paid, it shall be distrained for. [3.] But what
was this to the present case? What was there in
this to quiet Aaron? Two things. First, This must
silence him, that his sons deserved their death; for
they were thus cut off from their people, because
they did not sanctify and glorify God. The acts of
necessary justice, how hard soever they may seem
to bear upon the persons concerned, are not to be
complained of, but submitted to. Secondly, This
must satisfy him, that the death of his sons re
dounded to the honour of God, and his impartial
justice would for it be adored throughout all ages.
2. What good effects they had upon him; Aaror.
held his peace, that is, he patiently submitted to the
holy will of God in this sad providence, was dumb,
and opened not his mouth, because God did it.
Something he was ready to say by way of com
plaint, (as losers think they may have leave to
speak,) but he wisely suppressed it, laid his hand
upon his mouth, and said nothing, for fear lest he
should offend with his tongue, now that his heart
was hot within him. Note, (1.) When God cor
rects us or our's for our sin, it is our duty to be
silent under the correction, not to quarrel with God,
arraign his justice, or charge him with folly, but to
acquiesce in all that God does; not only bearing,
but accepting, the punishment of iniquity, and say
ing, as Eli, in a case not much unlike this here, It
is the Lord, let him do what seemeth him good, 1
Sam. 3. 18. If our children have sinned against-
God, (as Bildad puts the case, Job 8. 4.) and he
have cast them away for their transgression,
though it must needs be grievous to think that the
children of our love should be the children of God's
wrath, yet we must awfully adore the divine jus
tice, and make no exceptions against its processes.
(2.) The most effectual arguments to quiet a gra
cious spirit under afflictions, are those that are
fetched from God's glory; this silenced Aaron. It
is true, he is a loser in his comforts by this severe
execution, but Moses has showed him that God is a
Gainer in his glory, and therefore he has not a word
to say against it: if God be sanctified, Aaron is
satisfied. Far be it from him that he should honour
his sons more than God, or wish that God's name,
or house, or law, should be exposed to reproach, or
contempt, for the preserving of the reputation of
his famdy. No; now, as well as in the matter of
the golden calf, Levi does not acknowledge his
brethren, nor know his own children; and therefore
they shall teach Jacob thy judgments, and Israel

LEVITICUS, X.

399

thy law, Deut. 33. 9, 10. Ministers and their fami
lies are sometimes exercised with sore trials, that
they may be examples to the believers of patience
and resignation to God, and may comfort others
with that with which they themselves have been
comforted. II. Moses gives orders about the dead bodies.
It was not fit that they should be left to lie where
they fell; yet their own father and brethren, the
amazed spectators of this dismal tragedy, durst not
offer to lift them up, no not to see whether there
were any life left in them; they must neither be
diverted from, nor unfitted for, the great work that
was now upon their hands. Let the dead bury
their dead, but they must go on with their service;
"Rather let the dead be unburied, if there be no
body else to do it, than that work for God should
be left undone by those whom he has called to
it." But Moses takes care of this matter, that
though they died by the hand of justice, in the act
of sin, yet they should be decently buried, and they
were so, v. 4, 5. 1. Some of their nearest relations
were employed in it, who were cousin-germans to
their father, and are here named, who would per
form this office with tenderness and respect. rI hey
were Levites only, and might not have come into
the sanctuaiy, no not upon such an occasion as this,
if they had not had a special command for it. 2.
They carried them out of the camp to be buried,
so far were they from burying them in the place
of worship, or the court of it, according to our
modern usage, though they died there, that they
did not bury them, nor any of their dead, within
the lines of their camp; as afterward their burying
places were out of their cities. The tabernacle
was pitched in the midst of the camp, so that they
could not carry these dead priests to their graves,
without carrying them through one of the squad
rons of the camp; and doubtless it was a very awful
and affecting sight to the people. The names of
Nadab and Abihu' were become very great and
honourable among them; none more talked of, none
more expected to appear abroad after the days of
their consecration, to receive the honours and ca
resses of the crowd, whose manner it is to adore
the rising sun; and, next to Moses and Aaron, who
were old and going off, Nadab and Abihu (who had
been in the mount with God, Exod. 24. 1. ) were
looked upon as the great favourites of Heaven, and
the hopes of their people; and now on a sudden,
when the tidings of the event had scarcely reached
their ears, to see them both carried out dead, with
the visible marks of divine vengeance upon them, as
sacrifices to the justice of God, they could not choose
but cry out, Who is able to stand before this holy
Lord God? 1 Sam. 6. 20. 3. They carried them
out (and, probably, buried them) in their coats, the
garments of their priesthood, which they had lately
put on, and perhaps were too proud of. Thus the
impartiality of God's justice was proclaimed, and
all the people were made to know that even priests'
garments would not protect an offender from the
wrath of God. And it was easy to argue, " If they
escape not when they transgress, can we expect to
go unpunished? . And the priests' clothes being so
soon made grave-clothes, might intimate both that
the law worketh death, and that in process of time
that priesthood itself should be abolished, and bu
ried in the grave of the Lord Jesus.
III. He gives directions about the mourning:
1. That the priests must not mourn; Aaron and
his two surviving sons, though sad in spirit, must
not use any outward expressions of sorrow upon
this sad occasion, nor so much as follow the corpse
one step from the door of the tabernacle, v. 7. It
was afterward forbidden to the high priest to use
the ceremonies of mourning for the death of any

friend whatsoever, though it were a father or
mother; (ch._ 21. 11.) yet it Was allowed at the same
time to the inferior priests to mourn for their near
relations, v. 2, 3. But here it was forbidden both
to Aaron and his sons, because, (1.) They were
now actually in waiting, doing a great work, which
must by no means cease; (Neh. 6. 3.) and it was
very much for the honour of God that their attend
ance on him should take place of their respects to
their nearest relations, and that all services should
give way to those of their ministry. By this they
must make it to appear that they had a greater
value and affection tor their God and their work,
than for the best friend they had in the world; as
Christ did, Matt. 12. 47, 48. And we are hereby
taught, when we are serving God in holy duties, to
keep our minds, as much as may be, intent and
engaged, and not to suffer them to be diverted by
any worldly thoughts, or cares, or passions. Let us
always attend upon the Lord without distraction.
(2.) Their brethren were cut off for their trans
gression by the immediate hand of God, and there
fore they must not mourn for them, lest they should
seem to countenance the sin, or impeach the justice
of God in the ptmishment. Instead of lamenting
their own loss, they must be wholly taken up in ap
plauding the sentence, and subscribing to the equity
of it. Note, The public concerns of God's glory
ought to lie nearer our hearts than any private
affections of our own. Observe how Moses fright
ens them into this submission, and holds the rod
over them to still theircrying, [v. 6.) "Lest ye die
likewise, and lest wrath come upon ail the people,
who may be in danger of suffering for your irrever
ence, and disobedience, and ungoverned passions;"
and again, (v. 7. ) lest ye die. See here what use
we are to make of the judgments of God upon
others, we must double our guard over ourselves,
lest we likewise perish. The death, especially the
sudden death, of others, instead of moving our
passion, should compose us into a holy reverence
of God, a cautious separation from all sin, and a
serious expectation of our own death. The reason
given them is, because the anointing oil of your
God is upon you, the honour of which must be
carefully preserved by your doing the duty of your
office with cheerfulness. Note, Those that through
grace have received the anointing, ought not to dis
turb themselves with the sorrow of the world,
which worketh death. It was very hard, no doubt,
for Aaron and his sons to restrain themselves, upon
such an extraordinary occasion, from inordinate
grief, but reason and grace mastered the passion,
and they bore the affliction with an obedient pa
tience, they did according to the word of Moses,
because they knew it to be the word of God.
Happy they who thus are themselves under God's
government, and have their passions under their
own government.
2. The people must mourn. Let the whole house
of Israel bewail the burning which the Lord has
kindled. The congregation must lament, not only
the loss of their priests, but especially the dis
pleasure of God which appeared in it. They must
bewail the burning that was kindled, that it might
not burn further. Aaron and his sons were in dan
ger of being too much affected with the providence,
and therefore they are forbidden to mourn; the
house of Israel were in danger of being too little
affected with it, and therefore they are commanded
to lament. Thus nature must always be governed
by grace, according as it needs to be either con ¦
strained or restrained.
8. And the Lord spake unto Aaron,
saying, 9. Do not drink wine, nor strong
drink, thou, nor thy sons with thee, when

400

LEVITICUS, X.

ye go into the tabernacle of the congrega
tion, lest ye die: it shall be a statute for
ever throughout your generations; 10.
And that ye may put difference between
holy and unholy, and between unclean and
clean; 11. And that ye may teach the
children of Israel all the statutes which the
Lord hath spoken unto them by the hand
of Moses.
Aaron having been very observant of what God
said to him by Moses, now God does him the honour
to speak to him immediately; (v. 8. \ The Lord spake
unto Aaron, and the rather because what was now
to be said, Aaron might perhaps have taken amiss,
from Moses, as if he had suspected him to have
been a gluttonous man and a wine-bibber; so apt are
we to resent cautions as accusations; therefore God
saith it himself to him. Do not drink wine nor
strong drink, when ye go into the tabernacle, and
this at their peril, lest ye die, v. 9. Probably they
had seen the ill effect of it in Nadab and Abihu,
and therefore must take warning by them.
Observe here, 1. The prohibition itself, Do not
drink wine nor strong drink. At other times they
were allowed it, (it was not expected that every
priest should be a Nazarite,) but during the time
of their ministration they were forbidden it. This
was one of the laws in Ezekiel's temple, (Ezek. 44.
21. ) and so it is required of gospel-ministers, that
they be not given to wine, 1 Tim. 3. 3. Note,
Drunkenness is bad in any, but it is especially scan
dalous and pernicious in ministers, who of all men
ought to have the clearest heads and the cleanest
hearts. 2. The penalty annexed to the prohibition, Lest
ye die; lest ye die when ye are in drink, and so that
day come upon you unawares, Luke 21. 34. Or,
"Lest ye do that which will make you liable to be
cut off by the hand of God. " The danger of death
we are continually in, should engage us to be sober,
1 Pet 4. 7. It is pity that it should ever be used
for the support of licentiousness, as it is by those
who argue, Let us eat and drink, for to-morrow we
die. 3. The reasons assigned for this prohibition.
They must needs be sober, else they could not duly
discharge their office; they will be in danger of
erring through wine, Isa. 28. 7. They must be
sure to keep sober, (1.) That they might be able
to distinguish themselves, in their ministrations,
between that which was sacred and that which was
common, and might never confound them, v. 10.
It concerns the Lord's ministers to put a difference
between holy and unholy, both things and persons,
that they may separate between the precious and
the vile, Jer. 15. 19. (2. ) That they might be able
to teach the people, (v. 11.) for that was a part of
the priests' work, (Deut. 33. 10. ) and those that
are addicted to drunkenness are very unfit to teach
people God's statutes, both because they that live
after the flesh can have no experimental acquaint
ance with the things of the Spirit, and because such
teachers pull down with one hand what they build
up with the other.
12. And Moses spake unto Aaron, and
unto Eleazar, and unto Ithamar, his sons
that were left, Take the meat-offering that
remaineth of the offerings of the Lord
made by fire, and eat it without leaven be
side the altar; for it is most holy. 13. And
ye sh;ill eat it in the holy place, because it

is thy due, and thy sons' due, of the sacri
fices ofthe Lord made by fire: for so 1 am
commanded. 14. And the wave-breast
and heave-shoulder shall ye eat in a clean
place; thou, and thy sons, and thy daugh
ters with thee: for they be thy due, and thy
sons1 due, which are given out of the sacri
fice of peace-offerings of the children of
Israel. 15. The heave-shoulder and the
wave-breast shall they bring, with the offer
ings 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 com
manded. 16. 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, 1 7. 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 congrega
tion, to make atonement for them before
the Lord? 18. Behold, the blood of it
was not brought in within the holy place:
ye should indeed have eaten it in the holy
place, as I commanded. 19. And Aaron
said unto Moses, Behold, this day have
they offered their sin-offering and their
burnt-offering before the Lord; and such
things have befallen me : and if I had eaten
the sin-offering to-day, should it have been
accepted in the sight of the Lord? 20.
And when Moses heard that, he was con
tent. Moses is here directing Aaron to go on with his
service after this interruption. Afflictions should
rather quicken us to our duty than take us eff from
it. Observe, (v. 12.) he spake unto Aaron and to
his sons that were left. The notice taken of their
survivorship intimates, 1. That Aaron should take
comfort under the loss of two of his sons, from this
consideration, that God had graciously spared him
the other two, and that he had reason to be thank
ful for the remnant that was left, that all his sons
were not dead, and, in token of his thankfulness to
God, to go on cheerfully in his work. 2. That
God's sparing of them should be an engagement
upon them to proceed in his service, and not to fly
off from it. Here were four priests consecrated to
gether, two were taken away, and two left; there
fore the two that were left should endeavour to fill
up the places of them that were gone, by double
care and diligence in the services of the priesthood.
Now,
_ I. Moses repeats the directions he had formerly
given them about eating their share of the sacrifi
ces, v. 12, 14, 15. The priests must learn, not on
ly to put a difference between the holy and the unho
ly, as they had been taught, (v. 10.) but also to
distinguish between that which was most holy, and
that which was only holy, of the things they were
to eat That part of the meat-offering which re
mained to the priest, was most holy, and therefore
must be eaten in the courts of the tabernacle, and
by Aaron's sons only; (v. 12, 13.) but the breast
and shoulder of the peace-offerings might be eaten

LEVITICUS, XL

401

in any decent place out of the courts of the taber
nacle, and by the daughters of their families. The
meat-offerings, being annexed to the burnt-offerings,
Were intended only and wholly for the glory of
God; but the peace-offerings were ordained for the
furtherance of men's joy and comfort; the former
therefore were the more sacred, and to be had more
in veneration. This distinction the. priests must
carefully observe, and take heed' of making any
blunders. Moses does not pretend to give any rea
sons for this difference, but ' refers himself to his
instructions; for so am I commanded, v. 13. That
was reason enough; he had received ofthe Lord all
that he delivered unto them, 1 Cor. 11. 23.
II. He inquires concerning one deviation from the
appointment, which, it seems, had happened upon
this occasion, which was this; there was a goat to
be sacrificed as a sin-offering for the people, ch. 9.
15. Now the law of the sin-offering was,, that if
the blood of them was brought into the holy place;
as that of the sin-offering for the priest was, then
the flesh was to be burnt without the camp; other
wise it was to be eaten by the priest in the holy
place, ch. 6. 30. The meaning of which is here
explained, (v. 17.) that the priests did hereby bear
the iniquity of the congregation, that is, they were
types of him who was tobe made sin for us, and on
whom God would lay the iniquity of us all. Now
the blood of this goat was not brought into the holy
place, and yet, it seems, it was burnt without the
camp.. Now observe here, 1. The gentle reproof Moses
gives to Aaron and his sons, for this irregularity.
Here again Aaron's sons are said to be those that
were left alive; (v. 16. ) who therefore ought to take
warning; and Moses was angry with them. Though
he was the meekest man in the world, it seems he
could be angry; and when he thought God was dis
obeyed and dishonoured, and the priesthood endan
gered, he would be angry. Yet observe how very
mildly he deals with Aaron and his sons, consider
ing their present affliction. He only tells them,
They should indeed have eaten it in the holy place,
but is willing to hear what they have to say for
themselves, being loath to speak to the grief of those
whom God had wounded.
2. The plausible excuse which Aaron makes for
this mistake. Moses charged the fault upon Elea
zar and Ithamar, (v. 16.) but it is probable that
what they did was by Aaron's direction, and there
fore he apologized for it. He might have pleaded
that this was a sin-offering for the congregation, and
if it had been a bullock it must have been wholly
burnt, (ch. 4. 21:) and therefore why not now
that it was a goat? But it seems it was otherwise
ordered at this time, and therefore he makes his af
fliction his excuse, v. 19. Observe, (1.) How he
speaks- of affliction, Such things have befallen me,
such sad things, which could not but go near his
heart, and make it very heavy. He was a high
priest taken from among men, and could not put
off natural affection when he put on the holy gar
ments. He held his peace, (v. 3. ) yet his sorrow
was stirred, as David's, Ps. 39. 2. Note, There
may be a deep sense of affliction even where there
is a sincere resignation to the will of God in the af
fliction. " Such things as never befell me before,
and as I little expected now. My spirits cannot
but sink, when I see my family sinking; I must
needs ,be heavy when God is angry;" thus it is easy
to say a great deal to aggravate an affliction, but it
is better to say little. (2.) . How he makes that an
excuse for his varying from the appointment about
the sin-offering. He could not have eaten it but in
his mourning, and with a sorrowful spirit; and
would that have been accepted ? He does not plead
that his heart was so full of grief that he had no
Vol. i.— 3 E

stomach to it, but that he feared it would not be ac
cepted. Note, [1.] Acceptance with God is the
great thing we should desire and aim at in all our
religious services, particularly In the Lord's supper,
which is our eating of the sin-offering. [2.] The
sorrow of the world is a veiy great hinderance to
our acceptable performance of holy duties; as it is
discomposing to ourselves, takes off our chariot
wheels, and makes us drive heavily, (1 Sam. 1. 7,
8.) and as it is displeasing to God, whose will it is
that we should serve him cheerfully, Deut. 12. 7.
Mourners' bread was polluted, Hos. 9. 4. See Mai.
2. 14.
3. Moses acquiesces in the excuse, (v. 20. ) He
was content. Perhaps he thought it justified what
they had done. God had provided that what could
not be eaten might be burnt. Our unfitness for du
ty, when it is natural and not sinful, will have great
allowances made for it; and God will have mercy
and not sacrifice. At least he thought it did very
much extenuate the fault'; the spirit indeed was will
ing, but the flesh was weak. God by Moses show
ed that he considered his frame. It appeared
that Aaron sincerely aimed at God's acceptance ;
and those that do so with an upright heart, shall
find he is not extreme to mark what they do amiss.
Nor must we be-severe in our animadversions upon
every mistake concerning ourselves, lest we also be
tempted.
CHAP. XI.
The ceremonial law is described by the apostle (Heft. 9. 9,
10.) to consist, not only in gifts and sacrifices, which
hitherto have been treated of in this book, but in meats,
and drinks, and divers washings from ceremonial un
cleanness : the laws concerning which begin with this
chapter, which puts a difference between some sorts of
flesh-meat and others, allowing some to be eaten as
clean, and forbidding others as unclean. There is one
kind of flesh of men. Nature startles at the thought of
eating that, and none do it but such as are arrived at the
highest degree of barbarity, and are become but one re
move from brutes ; therefore there needed no law against
that. But there is another kind of flesh of beasts, con
cerning which the law directs here, (v. 1. .8 ) another
of fishes, (v. 9. . 12. ) another of birdst (v. 13 . . 19. ) and an
other of creeping things, which are distinguished into two
sorts, flying creeping things, (v. 20. . 28. ) and creeping
things upon the earth, v. 29. . 43. And the law concludes
with the general rule of holiness, and reasons for it, v.
44. .47.
1. k ND the Lord spake unto Moses,
J\. and to Aaron, saying unto them,
2. Speak unto the children of Israel, saying,
These are the beasts which ye shall eat
among all the beasts that are on the earth.
3. Whatsoever parteth the hoof, and is clo
ven-footed, and cheweth the cud among the
beasts, that shall ye eat. 4. Nevertheless,
these shall ye not eat, of them that chew
the cud, or of them that divide the hoof; as
the camel, because he cheweth the cud, but
divideth not the hoof; he is unclean unto
you. 5. And the coney, because he chew
eth the cud, but divideth not the hoof; he is
unclean unto youi. 6. And the hare, be
cause he cheweth the cud, but divideth not
the hoof; he is] unclean unto you. 7. And
the swine, though he divide the hoof, and be
cloven-footed ; yet he cheweth not the cud ;
he is unclean to you. 8. Of their flesh
shall ye not eat, and their carcase shall ye
not touch; they are unclean to you.

402

LEVITICUS, XL

Now that Aaron was consecrated a high priest
over the house of God, God spake to him with Mo
ses, and appoints them both as joint-commissioners
to deliver his will to the people. He spake both to
Moses and to Aaron about this matter; for it was
particularly required of the priests, that they should
put a difference between clean and unclean, and
teach the people to do so. After the flood, God en
tered into covenant with Noah and his sons, he al
lowed them to eat flesh, (Gen. 9. 3.) whereas before
they were confined to the productions of the earth.
But the liberty allowed to the sons of Noah, is here
limited to the sons of Israel. They might eat flesh,
but not all kinds of flesh; some they must look upon
as unclean and forbidden to them, others as clean
and allowed them. The law in this matter is both
very particular and very strict. But what reason
can be given for this law? Why may not God's
people have as free a use of all the creatures as
other people?
1. It is reason enough, that God would have it so:
his will, as it is law sufficient, so it is reason suffi
cient; for his will is wisdom. He saw good thus to
try and exercise the obedience of his people, not
only in the solemnities of his altar, but in matters
of daily occurrence at their own table, that there
they might remember they were under authority.
Thus God had tried the obedience of man in inno
cency, by forbidding him to eat of one particular
tree. 2. Most ofthe meats forbidden as unclean are
such as were really unwholesome, and not fit to be
eaten; and those of them that we think wholesome
enough, and use accordingly, as the cony, the hare,
and the swine, perhaps in those countries, and to
their bodies, might be hurtful. . And then God in
this law did by them but as a wise and loving father
does by his children, whom he restrains from eating
hat which he knows will make them sick. Note,
the Lord is for the body, and it is not only folly, but
sin against God, to prejudice our health for the
pleasing of our appetite.
3. God would thus teach his people to distin
guish themselves from other people, not only in
their religious worship, but in the common actions
of life. Thus he would show them that they must
not be numbered among the nations. It should
seem there had been, before this, some difference
between the Hebrews and other nations in their
food, kept up by tradition, for the Egyptians and
they would not eat together, Gen. 43. 42. And even
before the flood there was a distinction of beasts in
to clean and not clean, (Gen. 7. 2.) which distinc
tion was quite lost, with many other instances of re
ligion, among the Gentiles. But by this law it was
reduced to a certainty, and ordered to be kept up
among the Jews; that thus, by having a diet pecu
liar to themselves, they might be kept from famil
iar conversation with their idolatrous neighbours,
and might typify God's spiritual Israel, who, not in
these little things, but in the temper of their spirits,
and the course of their lives, should be governed by
a sober singularity, and not be conformed to this
world. The learned observe further, That most of
the creatures which by this law were to be abomi
nated as unclean, were such as were had in high
veneration among the heathen, not so much for
food, as for divination and sacrifice to their gods;
and therefore those are here mentioned as unclean,
and an abomination, which yet they would not be
in any temptation to eat, that they might keer :p a
religious loathing of that, which the Gentiles had a
superstitious value for. The swine, with the later
Gentiles, was sacred to Venus, the owl to Minerva,
the eagle to Jupiter, the dog to Hecate, &c. and all
these are here made unclean.
As to the beasts, there is a general rule laid down,

that those beasts which both part the hoof and chew
the cud were clean, and those only: they are par
ticularly mentioned in the repetition of this law,
(Deut 14. 4,5.) where it appears that they had
variety enough allowed them, and needed not to
complain of the confinement they were under.
Those beasts that did not both chew the cud and di
vide the hoof were unciean; by which rule the flesh
of swine, and of hares, and of rabbits, was prohibit
ed to them, though commonly used among us.
Therefore, particularly at the eating of any of
these, we should give thanks for the liberty granted
us in this matter by the gospel, which teaches us
that every creature of God is good, and we are to
call nothing common or unclean. Some observe a
significancy in the rule laid down here for them to
distinguish by, or, at least, think it may be alluded
to. Meditation, and other acts of devotion done by
the hidden man of the heart, may be signified by
the chewing ofthe cud, digesting our spiritual food;
justice and charity toward men, and the acts of a
good conversation, may be signified by the dividing
ofthe hoof. Now either of these, without the oth
er, will not serve to recommend us to God, but
both must go together; good affections in the heart,
and good works in the life: if either be wanting,
we are not clean, surely we are not clean. Of all
the creatures here forbidden as unclean, none has
been more dreaded and detested by the pious Jews
than swine's flesh. Many were put to death by
Antiochus, because they would not eat it. This,
probably, they were most in danger of being tempt
ed to, and therefore possessed themselves and their
children with a particular antipathy to it, calling it
not by its proper name, but a strange thing. It
should seem the Gentiles used it superstitiously,
(Isa. 65. 4.) they eat swine's flesh; and therefore
God forbids all use of it to his people, lest they
should learn of their neighbours to make that ill
use of it. Some suggest that the prohibition of these
beasts as unclean was intended to be a caution to
the people against the bad qualities of these crea
tures. We must not be filthy, nor wallow in the
mire as swine, nor be timorous and faint-hearted as
hares, nor dwell in the earth as rabbits; let not
man, that is in honour, make himself like these
beasts that perish. The law forbade, not only the
eating of them, but the very touching of them; for
those that would be kept from any sin must be
careful to avoid all temptations to it, and every
thing that looks towards it, or leads to it.
9. These shall ye eat, of all that are in
the waters: whatsoever hath fins and scales
in the waters, in the seas, and in the rivers,
them shall ye eat. 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 living thing which is in the waters,
they shall be an abomination unto you. 11.
They shall be even an abomination unto
you ; ye shall not eat of their flesh, but ye
shall have their carcases in abomination.
1 2. Whatsoever hath no fins nor scales in
the waters, that shall be an abomination
unto you. 1 3. And these are they which ye
shall have in abomination among the fowls;
they shall not be eaten, they are an abomi
nation ; the eagle, and the ossifrage, and the
ospray, 14. And the vulture, and the kite,
after his kind; 15. Every raven after his
kind; 16. And the owl, and the night-

LEVITICUS, XL

403

hawk, and the cuckoo, and the hawk after
his kind, 17. And the little owl, and the
cormorant, and the great owl, 18. And
the swan, and the pelican, and the gier-
eagle, 19. And the stork, the heron after
her kind, and the lapwing, and tlie bat.
Here is,
1. A general rule concerning fishes, which were
clean, and which not All that had fins and scales
they might eat, and were forbidden only those odd
sort of water-animals that have not, v. 9, 10. The
ancients' accounted fish the most delicate food; (so
far were they from allowing it on fasting-days, or
making it an instance of mortification to eat fish;)
therefore God did not lay much restraint upon his
people in them; for he is a Master that allows his
servants not only for necessity but for delight.
Concerning the prohibited fish, it is said, They
shall be an abomination to you, (v. 10. . 12.) that
is "Ye shall count them unclean, and not only not
eat of them, but keep at a distance from them."
Note, Whatever is unclean should be to us an
abomination; touch not the unclean thing. But ob
serve, it was to be an abomination only to Jews; the
neighbouring nations were under none of these ob
ligations, nor are they to be an abomination to us
Christians. The Jews were honoured with pecu
liar privileges, and therefore, lest they should be
proud of those, Transeunt cum onere — They were
likewise laid under peculiar restraints. Thus God's
spiritual Israel, as they are dignified above others
by the gospel-covenant of adoption and friendship,
so they must be mortified more than others by the
gospel-commands of self-denial and bearing the
cross. 2. Concerning fowls here is no general rule
given, but a particular enumeration ot those fowls
that they must abstain from as unclean, which im
plies an allowance of all others. The critics here
have their hands full, to find out what is the true
signification of the Hebrew words here used, some
of which still remain uncertain; some sort of fowls
being particular to some countries. Were the law
in force now, we should be concerned to know for
certain what are prohibited by it; and perhaps if
we did, and were better acquainted with the nature
of the fowls here mentioned, we should admire the
knowledge of Adam in giving them names expres
sive of their natures, Gen. 2. 20. But the law
being repealed, and the learning in a great measure
lost, it is sufficient for us to observe, that of the
fowls here forbidden, (1.) Some are birds of prey,
as the eagle, vulture, &c. and God would have his
people to abhor every thing that is barbarous and
cruel, and not to live by blood and rapine. Doves,
that are preyed upon, were fit to be food for man,
and offerings to God; but kites and hawks, that
prey upon them, must be looked upon as an abomi
nation to God and man; for the condition of those
that are persecuted for righteousness' sake, appears
to an eye of faith every way better than that of
their persecutors. (2. ) Others of them are solitary
birds, that abide in dark and desolate places, as the
owl and the pelican, (Ps. 102. 6.) and the cormo
rant and raven; (Isa. 34. 11.) for God's Israel
should not be a melancholy people, nor affect sad
ness and constant solitude. (3.) Others of them
feed upon that which is impure, as the stork on
serpents, others of them on worms; and we must
not only abstain from all impurity ourselves, but
from communion with those that allow themselves
in it (4.) Others of them were used by the
Egyptians and other Gentiles in their divinations.
Some birds were reckoned, fortunate, others.cmin-
ous; and their soothsayers had great regard to the

flight of these birds, all which therefore must 1 e an
abomination to God's people, who must not learn
the way of the heathen,
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 tour,
which have legs above their feet, to leap
withal upon the earth; 22. Even these of
them ye may eat; 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 abomination unto you. 24. And for
these ye shall be unclean : whosoever touch
eth the carcase of them shall be unclean
until the even. 25. And whosoever bear-
eth aught of the carcase of them shall
wash his clothes, and be unclean until the
even. 26. The carcases of every beast
which divideth the hoof, and is not cloven-
footed, nor cheweth the cud, are unclean
unto you: every one that toucheth them
shall be unclean. 27. And whatsoever
goeth upon his paws, among all manner of
beasts that go on all four, those are unclean
unto you : whoso toucheth their carcase
shall be unclean until the even. 28. And
he that beareth the carcase of them shall
wash his clothes, and be unclean until the
even: they are unclean unto you. 29.
These also shall be. unclean unto you
among the creeping things that creep upon
the earth; the weasel; and the mouse, and
the tortoise after his kind, 30. And the
ferret, and the chameleon, and the lizard,
and the snail, and the mole. SI . These are
unclean to you among all that creep : who
soever doth touch them, when they be dead,
shall be unclean until the even. 32. And
upon whatsoever any of them, when they
are dead, doth fall, it shall be unclean;
whether it be any vessel of wood, or rai
ment, or skin, or sack, whatsoever vessel it
be, wherein any work is done, it must be
put into water, and it shall be unclean until
the even ; so it shall be cleansed. 33. And
every earthen vessel, whereinto any of them
falleth, whatsoever 'is in it shall be unclean ;
and ye shall break it. 34. Of all meat
which may be eaten, that on which such
water cometh shall be unclean: and all
drink that may be drunk in every such ves
sel shall be unclean. 35. And every thing
whereupon any part pf their carcase falleth
shall be unclean ; whether it be oven, or
ranges for pots, they shall be broken down :
for they are unclean, and shall be unclean
unto you. 36. Nevertheless, a fountain or

404

LEVITICUS, XL

Cit, wherein there is plenty of water, shall
e clean: but that which, toucheth their
carcase shall be unclean. 37. And if any
¦part of their carcase, 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 carcase fall thereon,
it shall be unclean unto you. 39. And if
any beast, of which ye may eat, die ; he
that toucheth the carcase thereof shall be
unclean until the even. 40. And he that
eateth of the carcase of it shall wash. his
clothes, and be unclean until the even : he
also that beareth the carcase of it shall
wash his clothes, and be unclean until the
even. 41. And every creeping thing that
creepeth upon the earth shall be an abomi
nation; it shall not be eaten. 42. What
soever goeth upon the belly, and whatsoever
goeth upon all four, or whatsoever hath
more feet among all creeping things that
creep upon the earth, them ye shall not
eat ; for they are an abomination.
Here is the law, 1. Concerning flying insects, as
flies, wasps, bees, &c. these they might- not eat,
(v. 20.) nor indeed are they fit to be eaten; but
there were several sorts of locusts, which in those
countries were very good meat, and much used;
John Baptist lived upon them in the desert, and
they are here allowed them, v. 21, 22. 2. Con
cerning the creeping things on the earth, these
were all forbidden, (v. 29, 30, and again, v. 41.
42.) for it was the curse of the serpent, that upon
his belly he should go; and therefore between him
and man there was an enmity put, (Gen. 3. 15.)
which was preserved by this law. Dust is the
meat of the creeping things, and therefore they
are not fit to be man's meat. 3. Concerning the
dead carcasses Of all these unclean animals: (1.)
Every one that touched them was to be unclean
until the even, v. 24 . . 28. This law is often re
peated, to possess them with a dread of every thing
that was prohibited, though ho particular reason
for the prohibition did appear, but only the will of
the Law-Maker. Not that they were to be looked
upon as defiling to the conscience, or that it was a
sin against God to touch them, unless done in con
tempt of the law: in many cases, somebody must,
of necessity, touch them, to remove them; but it
was a ceremonial uncleanness they contracted,
which for the time forbade them to come into the
tabernacle, or to eat of any of the holy things, or so
much as to converse familiarly with their neigh
bours. But the uncleanness continued only till the
even, to signify that all ceremonial pollutions were
lo come to an end, by the death of Christ, in the
evening of the world. And we must learn, by
daily renewing our repentance every night for the
sins of the day, to cleanse ourselves from the pollu
tion we contracted by them, that we may not lie
down in our uncleanness. Even unclean animals
they might touch while they were alive, without
contracting any ceremonial uncleanness by it, as
horses and dogs, because they were allowed to use
them for service; but they might not touch them
when they were dead, because they might not eat
their flesh: and what must not be eaten must not
be touched, Gen. 3. 3. (2.) Even the vessels, or
other things, they fell upon, were thereby made'
unclean until the even, (v. 32.) and, if it was an

earthen vessel, it must be broken, v. 33. This
taught them carefully to avoid every thing that was
polluting, even in their common actions. Not only
the vessels of the sanctuary, but every pot in Jeru
salem and Judah, must be Holiness to the Lord,
Zech. 14. 30, 21. The laws in these cases are
very critical, and the observance of them would be
difficult, we should think, if every thing that a
dead mouse or rat, for instance, falls upon, must be
unclean; if it wpre an oven, or ranges for pots, they
must all be broken down, v. 35. The exceptions
also are very nice, v. 36, &c. All which was de
signed to exercise them to a constant care and ex
actness in their obedience; and to teach us, who, by
Christ, are delivered from these burthensome ob
servances, not to be less circumspect in the more
weighty matters of the law. We ought as indus
triously to preserve our precious souls from the
pollutions ot sin, and as speedily to cleanse them
when they are polluted, as they were to preserve
and cleanse their bodies and household goods from
those ceremonial pollutions,
43. Ye shall not make yourselves abomi
nable with any creeping thing that creepeth,
neither shall ye make yourselves unclean
with them, that ye should be defiled there
by. 44. For I 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 manner of
creeping thing that creepeth 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 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.
Here is,
1. The exposition of this law, or a key to let us
into the meaning of it. It was not intended merely
for a bill of fare, or as the directions of a physician
about their diet, but God would hereby teach them
to sanctify themselves, and to be holy, v. 44. That
is, (1. ) They must hereby learn to put a difference
between good and evil, and.to reckon it could not
be all alike what they did, when it was not all alike
what they ate. (2.) To maintain a constant ob
servance of the divine law, and to govern them
selves by that in all their actions, even those that
are common, which ought to be performed after a
godly sort, 3 John 6. Even eating and drinking
must be by rule, and to the glory of God, 1 Cor.
10. 31. (3.) To distinguish themselves from all
their neighbours, as a people set apart for God, and
obliged not to walk as other Gentiles: and all this is
holiness'. ' Thus these rudiments of the world were
their tutors and governors, (Gal. 4. 2, 3. ) to bring
them to that which is the revival of our first state
in Adam, and -the earnest of our best state with
Christ, that is holiness, without which no man shall
see the Lord. This is indeed the great design of
all the ordinances, that by them we may sanctify
ourselves, and learn to be holy. Even this law
concerning their food, which seemed to stoop so
very low, aimed thus high, for it was the statute-

LEVITICUS, XIL

405

law of heaven under the Old Testament as well as
the New, that without holiness no man shall see the
Lord. The caution therefore, (v. 43. ) is, Ye shall
not make yourselves abominable. Note, By having
fellowship with sin, which is abominable, we make
ourselves abominable. That man is truly misera
ble who is in the sight of God abominable; and none
are so but those that make themselves so. The
Jewish writers themselves suggest, that the inten
tion of this law was to forbid them all communion
by marriage, or otherwise, with the heathen, Deut.
7. 2, 3. And thus the moral of it is obligatory on
us, forbidding us to have fellowship with the un
fruitful works of darkness; and, without this real
holiness of the heart and life, he that offereth an
oblation is as if he offered swine's blood; (Isa. 66.
3.) and, if it were such a provocation for a man to
eat swine's flesh himself, much more it must be so
to offer swine's blood at God's altar: see Prov. 15. 8.
2. The reasons of this law; and they are all taken
from the Law-Maker himself, to whom we must
have respect in all acts of obedience. (1.) I am the
Lord your God, (v. 44. ) " Therefore you are
bound to do thus, in pure obedience." God's sove
reignty over us, and propriety in us, oblige us to do
whatever he commands us, how much soever it
crosses our inclinations. (2.) I am holy, (v. 44.)
and again, v. 45. If God be holy, we must be so,
else we cannot expect to be accepted of him. His
holiness is his glory, (Exod. 15. 11.) and therefore
it becomes his house for ever, Ps. 93. 5. This great
precept, thus enforced, though it comes in here in
the midst of abrogated laws, is quoted and stamped
for a' gospel-precept, (1 Pet. 1. 16.) where it is in
timated that all these ceremonial restraints were
designed to teach us that we must not fashion our
selves according to our former lusts in our igno
rance, v. 14. (b.) I am the Lord that bringeth you
out of the land of Egypt, v. 45. This was a rea
son why they should cheerfully submit to distin
guishing laws, who had of late been so wonderfully
dignified with distinguishing favours. He that had
done more for them than for any other people, might
justly expect more from them.
3. The conclusion of this statute, (v. 46, 47.)
This is the law of the beasts, and ofthe fowl, Sec.
This law was to them a statute for ever, that is, as
long as that economy lasted; but under the gospel
we find it expressly repealed by a voice from hea
ven to Peter, (Acts 10. 15. ) as it had before been
virtually set aside by the death of Christ, with the
other ordinances that perished in the using; Touch
not, taste not, handle not, Col. 2. 21, 22. And now
we are sure that meat commends us not to God,
(1 Cor. 8. 8.) and that nothing is unclean of itself,
(Rom. 14, 14.) nor does that defile a man which
goes into his mouth, but that which comes out from
the heart, Matth. 15. 11.
Let us therefore, (1.) Give thanks to God that
w.e are not under this yoke, but that to us every
creature of God is allowed as good, and nothing to
De refused. (2.) Standfast in the liberty wherewith
Christ has made us free, and take heed of those
doctrines which command to abstain from meats,
and so would revive Moses again, 1 Tim. 4. 3, 4.
(3. ) Be strictly and conscientiously temperate in the
use of the good creatures God has allowed us. If
God's law has given us liberty, let us lay restraints
upon ourselves, and never feed ourselves without
fear, lest our table be a snare. Set a knife to thy
throat, if thou be a man given to appetite; and be
not desirous of dainties or varieties, Prov. 23. 2, 3.
Nature is content with a little, grace with less, but
lust with nothing.
CHAP. XIL
After the laws concerning clean and unclean food, come
the laws concerning clean and unclean persons; and the

first is in this chapter concerning die ceremonial unclean
ness of women in child-birth, v. 1. .6. And concerning
their purification from that uncleanness, v. 6. -8.
1. k ND the Lord spake unto Moses,
J\. saying, 2. Speak unto the children
of Israel, saying, If a woman have con
ceived seed, and borne a man-child, then
she shall be unclean seven days ; accord
ing to the days of the separation for her
infirmity shall she be unclean. 3. And in
the eighth day the flesh of his foreskin shall
be circumcised. 4. And she shall then con
tinue in the blood of her purifying three and
thirty days : she shall touch no hallowed
thing, nor come into the sanctuary, until the
days of her purifying be fulfilled. 5. But if
she bear a maid-child, then she shall be un
clean two weeks, as in her separation : and
she shall continue in the blood of her puri
fying threescore and six days.
The law here pronounces women lying-in cere
monially unclean. The Jews say,- " The law ex
tended even to an abortion, if the child was so form
ed as that the sex was distinguishable." 1. There
was some time of strict separation immediately after
the birth, which continued seven days for a son,
and fourteen days for a daughter, v. 2, 5. During
these days she was separated from her husband and
friends, and those that necessarily attended her
were ceremonially unclean; which was one reason
why the males were not circumcised till the eighth
day, because they participated of the mother's pol
lution, during the days of her separation. 2. There
was also a longer time appointed for their purifying;
thirty-three days more, (forty in all,) if the birth
were a male, and double that time if a female, v.
4, 5. During this time, they were only separated
from the sanctuary, and forbidden to eat of the
passover, or peace-offerings, or, if a priest's wife,
to eat of anything that was holy to the Lord. Why
the time of both those was double for a female to
what it was for a male, I can assign no reason but
the will of the Law-Maker; in Christ Jesus no dif
ference is made of male and female, Gal. 3. 28.
Col. 3. 11. But this ceremonial uncleanness, which
the law laid women in childbed under, was to signi
fy the pollution of sin, which we are all conceived
and born in, Ps. 51. 5. For if the root be impure,
so is the branch, Who can bring a clean thing out
of an unclean ? If sin had not entered, nothing but
purity and honour had attended all the productions
of that great blessing, Be fruitful and multiply; but
now that the nature of man is degenerated, the pro
pagation of that nature is laid under these marks
of disgrace, because of the sin and corruption that
are propagated with it, and in remembrance of the
curse upon the woman that was first in the trans
gression, That in sorrow (to which it is here fur
ther added, in shame) she-should bring forth chil
dren. And the exclusion ofthe woman for so many
days from the sanctuary, and all participation of the
holy things, signified that our original corruption
(that sinning sin which we brought into the world
with us) would have excluded us for ever from the
enjoyment of God and his favours, if he.had not gra
ciously provided for our purifying.
6. And when the days of her purifying are
fulfilled, for a son, or for a daughter, she shall
bring a lamb, of the first year for a burnt-ofr
feting, and a young pigeon, or a turtle-dove

406

LEVITICUS, XIII.

for a sin-offering, unto the door of the taber
nacle of the congregation, unto the priest ;
7. Who shall offer it before the Lord, and
make an atonement for her, and she shall
be cleansed from the issue of her blood.
This is the law of her that hath borne a
male or a female. 8. And if she be not
able to bring a lamb, then she shall bring
two turtles, or two young pigeons ; the one
for the burnt-offering, and the other for a
sin-offering : and the priest shall make an
atonement for her, and she shall be clean.
A woman that had lain-in, when the time set for
her return to the sanctuary was come, was not to
attend there empty, but must bring her offerings,
v. 6. 1. A burnt-offering; a lamb, n she was able;
if poor, a pigeon. This she was to offer in thank
fulness to God for his mercy to her, in bringing her
safely through the pains of child-bearing, and all the
perils of child-bed ; and in desire and hopes of
God's further favour both to her and to the child.
When a child is born, there is joy and there is hope,
and therefore it was proper to bring this offering,
which was of a general nature; for what we rejoice
in we must give thanks for, and what we are in
hopes of we must pray for. But beside this, 2. She
must offer a sin-offering, which must be the same
for poor and rich, a turtle-dove, or a young pigeon;
for whatever difference there may be between rich
and poor in the sacrifices of acknowledgment, that
of atonement is the same.for both. This sin-offering
was intended, either, (1. ) To complete her purifi
cation from that ceremonial uncleanness, which,
though it was not in itself sinful, yet was typical of
moral pollution: or, (2.) To make atonement for
that which was really sin, either an inordinate desire
of the blessing of children, or discontent or impa
tience under the pains of child-bearing. It is only
by Christ, the great Sin-Offering, that the corrup
tion of our nature is done away, and to that it is o Wt
ing that we are not for ever excluded by it from the
sanctuary,' and from eating the holy things.
According to this law, we find that the mother of
our blessed Lord, though he was not conceived in
sin as others, yet accomplished the days of purifica
tion, and then presented her son to the Lord, being
a first-born, and brought her own offering, a pair
of turtle-doves, Luke 2. 22 . . 24. So poor were
Christ's parents, th it they were not able to bring a
lamb for a burnt-offering; and so early was Christ
made under the law to redeem them that were under
it. The morality of this law obliges those women
that have received mercy from God in child-bear
ing, with all thankfulness to own God's goodness to
them, acknowledging themselves unworthy of it,
and (which is the best purification of women that
have been saved in child-bearing, 1 Tim. 2. 15.) to
continue in faith, and charity, and holiness, with so
briety; for this shall please the Lord better than
the turtle-doves, or the young pigeons.
CHAP. XIII.
The next ceremonial uncleanness is that of the leprosy;
concerning which thelaw was very large and particular;
the discovery pf it in this chapter, and the cleansing of
the leper in the next. Scarcely any one thing in all the
levitical law takes up so much room as this: I. Rules
are here given, by which the priest must judge whether
a man "naa the leprosy or no, according as the symptom
was that appeared. 1. If it was a swelling, a scab, or a
bright spot, v. 1. .17. 2. Ifit was a boil, v. 18. .23. 3. If
it was an inflammation, v. £ I . . 28. 4. If it was in the
head or beard, v. 29 . . 37. 5. If it was a bright spot, v. 38,

39. 6. If it was a bald head, v. 40.. 44. II. Direction is
given how the leper must be disposed of, v. 45, 40, III.
Concerning the leprosy in garments, v. 47 . . 59.
1. k ND the Lord spake unto Moses and
J\. Aaron, saying, 2. When a man
shall have in the skin 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, and the plague in
sight be deeper than the skin of his flesh, it,
is a plague of leprosy : and the priest shall
look on him, and pronounce him unclean.
4. If the bright spot be white in the skin of
his flesh, and in sight be not deeper than the
skin, and the hair thereof be not turned
white; then the priest shall 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 be 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. When the plague of lep
rosy 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 rising;
11. 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
covered all his flesh, he shall pronounce him
clean that hath the plague : it is all turned
white : he is clean. 1 4. But when raw flesh
appeareth in him, he shall be unclean. 15.
And the priest shall see the raw flesh, and
pronounee him to be unclean ; for the raw
flesh is unclean : it is a leprosy. 16. Or if
the raw flesh turn again, and be changed

LEVITICUS, XIII.

407

ivnto white, he shall come unto the priest;
1 7. And the priest shall see him : and, be
hold, if the plague be turned into white, then
the priest shall pronounce him clean that
hath the plague : he is clean.
Concerning the plague of leprosy we may observe
in general,
1. That it was rather an uncleanness than a dis
ease; or, at least, so the law considered it; and
therefore employed not the physicians but the
priests about it Christ is said to cleanse lepers, not
to cure them. We do not read of any that died of
the leprosy, but it rather buried them alive, by ren
dering them unfit for conversation with any but
such as were infected like themselves. Yet there
is a tradition, that Pharaoh, who sought to kill Mo
ses, was the first that ever was struck with this dis
ease, and that he died of it. It is said to have be
gun first in Egypt, from whence it spread into Syria
It was very well known to Moses, when he put his
own hand into his bosom, and took it out leprous.
2. That it was a plague inflicted immediately by
the hand of God, and came not from natural causes,
as other diseases; and therefore must be managed
according to a divine law. Miriam's leprosy, and
Gehazi's, and king Uzziah's, were all the punish
ments of particular sins: and if generally it was so,
no marvel there was so much care taken to distin
guish it from a common distemper, that none might
be looked upon as lying under this extraordinary
token of divine displeasure, but those that really
were so.
3. That it is a plague; now not known in the world;
what is commonly called the leprosy is of quite a
different nature; this seems reserved as a particu
lar scourge for the sinners of those times and places;
the Jews retained the idolatrous customs they had
learnt in Egypt, and therefore God justly caused
this with some other of the diseases of Egypt to follow
them. Yet we read of Naaman the Syrian, who
was a leper, 2 Kings 5. 1.
4. That there were other breakings-out1 in the
body, which did very much resemble the leprosy,
but were not it; which might make a man sore
and loathsome, and yet not ceremonially unclean.
Justly are our bodies called vile bodies, which have
in them the seeds of so many diseases, by which the
lives of so many are made bitter to them.
5. That the judgment of it was referred to the
priests. Lepers were looked upon as stigmatized
by the justice of God, and therefore it was left to
his servants the priests, who might be presumed to
know his mark best, to pronounce who were lepers
and who were not. And the Jews say, ''Any
priest, though disabled by a blemish to attend the
sanctuary, might be judge of the leprosy, provided
the blemish were not in his eye. And he might"
(they say) " take a common person to assist him in
the search, but the priest only must pronounce the
judgment." 6. That it was a figure of the moral pollutions of
men's minds by sin, which is the leprosy ofthe soul,
defiling to the conscience, and from which Christ
alone can cleanse us; for herein the power of his
grace infinitely transcends that of the legal priest
hood, that the priest could only convict the leper,
(for by thelaw is the knowledge of sin,) but Christ
can cure the leper, he can take awav sin; Lord, if
thou wilt, thou canst make me clean; which was
more than the priests could do, Matth. 8, 2. Some
think that the leprosy signified, not so much sin in
general, as a state of sin, by which men are separa
ted from God, their spot not being the spot of God's
children; and scandalous sin,, for which men are to
be shut out from the communion of the faithful. It

is a work of great importance, but of great difficulty,
to judge of our spiritual state: we have all cause to
suspect ourselves, being conscious to ourselves of
sores and spots, but whether clean or unclean, is
the question. A man might have a scab, (v. 6, )
and yet be clean; the best have their infirmities;
but as there were certain marks by which to know
that it was a leprosy, so there are characters of such
as are in the gall of bitterness; and the work of
ministers jsto declare the judgment of leprosy, and
to assist those that suspect themselves, in the trial of
their spiritual state, remitting or retaining sin. And
hence the keys of the kingdom of heaven are said to
be given them, because they are to separate be
tween the precious and the vile, and to judge who
are fit, as clean, to partake of the holy things, and
who, as unclean, to be debarred them.
Now, (1.) Several rules are here laid down, by
which the priest must go, in making his judgment.
[1.] If the sore were but skin-deep, it was to be
hoped it was not the leprosy, v. 4. But if it was
deeper than the skin, the ihan must be pronounced
unclean, v. 3. The infirmities that consist with
grace, do not sink deep into the soul, but the mind
still serves the law of God, and the inward man de
lights in it, Rom. 7. 22, 25. But if the matter be
really worse than it shows, and the inwards be in
fected, the case is dangerous. [2.] If the sore be
at a stay, and do not spread, it is no leprosy, v. 5,
6. But if \t spread' much abroad, and continue to
do so after several inspections, the case is bad, v. 7,
8. If men do not grow worse, but a stop be put
to the course of their sins, and their corruptions be
checked, it is to be hoped they will grow better;
but if sin get ground, and they become worse every
day, they are going down-hill. [3.] If there were
proud rawfiesh in the rising, the priest needed not
to wait any longer, it was certainly a leprosy, v. 10,
11. Nor is there any surer indication ofthe bad
ness of a man's spiritual state, than the heart's ri
sing in self-conceit, confidence in the flesh, and re
sistance of the reproofs of the word, and strivings of
the spirit. [4.] If the eruption, whatever it was,
covered all the skin from head to foot, it was no lep
rosy, (v. 12, 13.) for it was an evidence that the
vitals were sound and strong, and nature hereby
helped itself, throwing out what was burthensome
and pernicious. There is hope in the small-pox
when they come out well; so if men freely confess
their sins, and hide them not; there is no danger
comparable to their's that cover their sins. Some
gather this from it, that there is more hope of the
profane than the hypocrites. The Publicans and
Harlots went into the kingdom of heaven before
Scribes and Pharisees. In one respect, the sudden
breakings-out of passion, though bad enough, are
not so dangerous as malice concealed. Others
gather this, That if we judge ourselves, we shall
not be judged; if we see and own that there is
no health in us, no soundness in our flesh, by reason
of sin, we shall find grace in the eyes of the Lord. .
(2. ) The priest must take time in making his
judgment, and not give it rashly. If the matter
looked suspicious, he must shut up the patient seven
days, and then seven days more, that his judgment
might be according to truth. This teaches all,
both ministers and people, not to be hasty in their
censures, nor to judge any thing before the time. If
some men's sins go before unto judgment, the sins
of others follow after, and so men's good works;
therefore let nothing be done suddenly, 1 Tim. 5.
22, 24, 25.
(3.) If the person suspected were found to be
clean, yet he must wash his clothes, (v. 6. ) because
he had been under the suspicion, and there had
been in him that which gave ground for the suspi
cion. Even the prisoner that is acquitted must go

408

LEVITICUS, XIIL

down on his knees. We have need to be washed
in the blood of Christ from our spots, though they
be not leprosy spots; for who can say, lam pure
from, sin; though there are those who through
grace are innocent from the great transgression.
18. The flesh also, in which, even in the
skin thereof, was a boil, and is healed; 19.
And in the place ofthe boil there be a white
rising, or a bright spot, white, and somewhat
reddish, and it be showed to the priest ; 20.
And if, when the priest seeth it, behold, it be
in sight lower than the skin, and the hair
thereof be turned white ; the priest shall
Eironounce him unclean : it is a plague of
eprosy broken out of the boil. 21. But if
the priest look on it, and, behold, 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 if it spread much abroad in the
skin, then the priest shall pronounce him
unclean : it is a plague. 23. But if the
bright spot stay in his place, and spread not,
it is a burning boil ; and the priest shall pro
nounce him clean. 24. Or if there be any
flesh, in the skin whereof there is a hot burn
ing, and the quick flesh that burnetii have
a white bright spot, somewhat reddish or
white, 25. Then the priest shall look upon
it : and, behold, if the hair in the bright spot
be turned white, and it be in sight deep
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, behold, 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 se
venth 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 some
what dark, it is a rising of the burning, and
the priest shall pronounce him clean ; for it
is an inflammation of the burning. 29. If
a man or woman hath a plague upon the
head or the beard, 30. Then the priest
shall see the plague : and, behold, if it be in
sight deeper ihan the skin, and there be in it
a yellow thin hair, then the priest shall pro
nounce him unclean ; it is a dry scall, even
a leprosy upon the head or beard, 31. And
if the priest look on the plague of the scall,
and, behold, it be not in sight deeper than the
skin, ana" that there is no black hair in it,
then the priest shall shut up him that hath
the plague ofthe scall seven days : 32. And
in the seventh day the priest shall look on

the plague : and, behold, if the scall spreaj^
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 yel
low hair;. he is unclean. 37. But. if the
scall be in his sight at a stay, and that there
is black hair grown up therein, the scall is
healed, he is clean ; and the priest shall
pronounce him clean.
The priest is here instructed what judgment to
make if there were any appearance of a leprosy,
either, 1. In an old ulcer, or boil, that has been
healed, v. 18, &c. When old sores, that seemed
to have been cured, break out again, it is to be fear
ed there is a leprosy in them; suchjs the danger of
those who, having escaped the pollutions of the
world, are again entangled therein, and overcome.
Or, 2. In a burn by accident, for that seems to be
meant, v. 24,. &c. The burning of strife and con
tention often proves the occasion of the rising up and
breaking out of that corruption, which witnesses to
men's faces that they are unclean. 3. In a scall-
head. And in this commonly the judgment turned
upon a very small matter. If the hair in the scall
was black, it was a'sign of soundness; if yellow, it
was an indication of a leprosy, v. 30 . . 37. The
other rules in these cases are the same with those
mentioned before..
In reading these several sorts of ailments, it will
be good forus, (1.) To lament the calamitous state
of human life, which lies exposed to so many griev
ances. - What troops of diseases are we beset with
on every side; and they all entered by sin. (2.) To
give thanks to God, if he has never afflicted us with
any of these sores; if the constitution is healthful,'
and the body lively and easy, we are bcutid to glo
rify God with our bodies.
38. 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, if the bright spots
in the skin of their flesh be darkish white, it
is a freckled spot that groweth in the skin ;
he is clean. 40. And the man whose hair is
fallen off his head, he is bald ; yet 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, be
hold, if the rising of the sore be white red
dish in his bald head, or in his bald forehead,

LEVITICUS, XIII.

409

as the leprosy appeareth in the skin ofthe
flesh, 44. He is a leprous man, he is un
clean : the priest shall pronounce him utterly
unclean; his plague is in his head. 45. And
the leper in whom the plague is, his clothes
shall be rent, and his head bare, and he shall
put a covering upon his upper lip, and shall
cry, Unclean, unclean. 46. All the days
wherein the plague shall be in him he shall be
defiled ; he is unclean : he shall dwell alone ;
without the camp shall his habitation be.
We have,
1. Provisos, that neither a freckled skin nor a bald
head should be mistaken for a leprosy, v. 38. . 41.
Every deformity must not forthwith be made a ce
remonial defilement. Elisha was jeered for his bald
head, (2 Kings 2. 23. ) but they were the children
of Bethel who turned it to his reproach, that knew
not the judgments of their God.
2. A particular brand set upon the leprosy, if at
any time it did appear in a bald head, v. 44. The
plague is in his head, he is utterly unclean. If the
leprosy of sin have seized the head, if the judgment
be corrupted, and wicked principles, which coun
tenance and support wicked practices, be embra
ced, it is an utter uncleanness, from which few are
ever cleansed. Soundness in the faith keeps the
leprosy from the head, and saves conscience from
being shipwrecked.
3. Directions what must be done with the con
victed leper. When the priest, upon mature de
liberation, had solemnly pronounced him unclean,
1.) he must pronounce himself so, v. 45. He must
put himself into the posture of a mourner, and cry
Unclean, unclean. The leprosy was not itself a
sin, but it was a sad token of God's displeasure, and
a sore affliction to him that was under it. It was a
reproach to his name, put a full stop to his business
in the world, cut him off from conversation with his
friends and relations, condemned him to banish
ment till he was cleansed, shut him out from the
sanctuary, and was, in effect, the ruin of all the
comfort he could have in this world. Heman, it
would seem, either was a leper, or alludes to the
melancholy condition of a leper, Ps. 88. 8, &c. He
must therefore, [1.] Humble himself under the
mighty hand of God, not insisting upon his clean
ness, when the priest had pronounced him unclean,
but justifying God, and accepting the punishment
of his iniquity. He must signify this, by rending
nis clothes, uncovering his head, and covering his up
per lip ; all tokens of shame and confusion of face,
and very significant of that self-loathing and self-
abasement which should fill the hearts ofpenitents,
the language of which is self-judging. Thus must
we take to ourselves the shame that belongs to us,
and with broken hearts call ourselves by our own
name, unclean, unclean; heart unclean, life un
clean; unclean by original corruption, unclean by
actual transgression; unclean, and therefore wor
thy to be for ever excluded from communion with
God, and all hope of happiness in him. We are all
as an unclean thing; (Isa. 64. 6.) unclean, and there
fore undone, if infinite mercy do not interpose. [2. ]
He must give warning to others to take heed of com
ing near him. Wherever he went, he must cry to
those he saw at a distance, " lam unclean, unclean,
take heed of touching me." Not that the leprosy
was catching, but by the touch of a leper ceremoni
al uncleanness was contracted. Every one there
fore was concerned to avoid, it; and the leper him
self must give notice ofthe danger. And this was
all the law could do, in that it was weak through the
flesh; it taught the leper to cry, Unclean, unclean,
Vol. i.— 3 F

but the gospel has put another cry into the lepers'
mouths, (Luke 17. 12, 13.) where we find ten le
pers crying with a loud voice, Jesus, Master, have
mercy on us. The law only shows us our disease,
the gospel shows us our help in Christ. (2.) He
must then be shut out of the camp, and afterward,
when they came to Canaan, out of the city, town,
or village, where he lived, and dwell alone, (v. 46.)
associating with none but those that were lepers like
himself. When king Uzziah became a leper, he was
banished his palace, and dwelt in a several house, 2
Chron. 26. 21. And see 2 Kings 7. 3. This typi
fied the purity which ought to be preserved in the
gospel-church, by the solemn and authoritative ex
clusion of scandalous sinners, that hate to be reform
ed, from the communion of the faithful; Put away
from among yourselves that wicked person, 1 Cor.
47. The garment also that the plague of
leprosy is in, whether it be a woollen gar
ment or a linen garment, 48. Whether it
be in the warp or woof, of linen, or of wool
len ; whether in a skin, or in any thing made
of skin; 49. And if the plague be green
ish or reddish in the garment, or in the skin,
either in the warp, or in the woof, or in any
thing of skin ; it is a plague of leprosy, and
shall be showed unto the priest: 50. And
the priest shall look upon the plague, and
shut up it that hath the plague seven days :
51. And he shall look on the plague on the
seventh day : if the 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 burn that
garment, whether warp or woof, in woollen
or in linen, or any thing of skin, wherein
the plague is: for it is a fretting leprosy; it
shall be burnt in the fire. 53. And if the
priest shall look, and, behold, the plague be
not spread in the garment, either in the
warp or in the woof, or in any thing of skin ;
54. Then the priest shall command that
they wash the thing wherein the plague is,
and he shall shut it up seven days more :
55. And the priest shall look on the plague
after that it is washed: and, behold, if the
plague have not changed his colour, and
the plague be not spread, it is unclean; thou
shalt burn it in the fire ; it is fret inward,
whether it be bare within or without. 56.
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 gar
ment, or out of the skin, or out of the warp,
or out of the woof: 57. And if it appear
still in the garment, either in the warp or in
the woof, or in any thing of skin, it is a
spreading plague; thou shalt burn that
wherein the plague is with fire. 58. And
the garment, either warp or woof, or what
soever thing of skin it be which thou shalt

410

LEVITICUS, XV.

wash, if the plague be departed from them,
then it shall be washed the second time,
and shall be clean. 59. This is the law of
the plague of leprosy in a garment of wool
len or linen, either in the warp or woof, or
any thing of skins, to pronounce it clean,
or to pronounce it unclean.
This is the law concerning the plague of leprosy
in a garment, whether linen or woollen. A leprosy
in a garment, with discernible indications of it, the
colour changed by it, the garment fretted, the nap
worn off, and this in some one particular part of the
garment, and increasing when it was shut up, and
not to be got out by washing, is a thing which to us
how is altogether unaccountable.' The learned
confess that it was a sign and a miracle in Israel, an
extraordinary punishment inflicted by the divine
power, as a token of great displeasure against a
person or family. 1. The process was much the
same with that concerning a leprous person. The
garment suspected to be tainted was not to be burnt
immediately, though, it may be, there would have
been no great loss of it; for in no case must sentence
be given merely upon a surmise, but it must be
showed to the priest. If, upon search, it was found
that there was a leprous spot, (the Jews say, no
bigger than a bean,) it must be burnt, or, at least,
that part of the garment in which the spot was, v.
52, 57. If the cause of the suspicion was gone, it
must be washed, and then might be used, v. 58.
2. The signification also was much the same, to in
timate the great malignity there is in sin: it not
only defiles the sinner's conscience, but it brings a
stain upon all his employments and enjoyments, all
he has, and all he does. To them that are defiled
and unbelieving is nothing pure, Tit. 1. 15. And
we areT taught hereby to hate even the garments
spotted with the flesh, Jude, v. 23. Those that
make their clothes servants to their pride and lust,
may see them thereby tainted with a leprosy, and
doomed to the fire, Isa. 3. 18 . . 24. But the orna
ment of the hidden man ofthe heart is incorruptible,
1 Pet. 3. 4. The robes of righteousness never fret,
nor are moth-eaten.
CHAP. XIV.
The former chapter directed the priests how to convict a
leper of ceremonial uncleanness; no prescriptions are
given for his cure ; but, when God had cured him, the
priests are in this chapter directed how to cleanse him.
The remedy here is only adapted to the ceremonial part
of his disease ; but the authority Christ gave to his mi
nisters, was, to cure the lepers, and so to cleanse them.
We have here, I. The solemn declaration of the leper's
being clean, with the significant ceremony attending it,
v. 1 . . 9. 11. The sacrifices which he was to offer to
God eight days after, v. 10. .32. III. The management
of a house in which appeared signs of a leprosy, v.
33 . . 53. And the conclusion and summary of this whole
matter, v. 54 . . 57.
1. A ND the Lord spake unto Moses,
J\. saying, 2. This shall be the law
of the leper in the day of his cleansing : he
shall be brought unto the priest: 3. And
the priest shall go forth out of the camp ;
and the priest shall look, and, behold, if 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 cedar-wood, and scar
let, 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 the living
bird in the blood of the bird that was killed
over the running water : 7. And he shall
sprinkle upon him that is to be cleansed
from the leprosy seven times, and shall pro
nounce him clean, and shall let the living
bird loose into the open field. 8. And he
that is to be cleansed shall wash his clothes,
and shave off all his hair, and wash him
self in water, that he may be clean : and
after that he shall come into the camp, and
shall tarry 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 eyebrows, even
all his hair he shall shave off: and he shall
wash his clothes, also he shall wash his
flesh in water, and he shall be clean.
Here,I. It is supposed that the plague of the leprosy
was not an incurable disease. Uzziah's indeed con
tinued to the day of his death, and Gehizah's was
entailed upon his seed; but Miriam's lasted only
seven days: we may suppose that it often wore off
in process of time; though God contend long, he
will not contend for ever.
II. The judgment of the cure, as well as that of
the disease, was referred to the priest. He must
go out of the camp to the leper, to see whether his
leprosy was healed, v. 3. And we may suppose
the priest did not contract any ceremonial unclean
ness by coining near the leper, as another person
would. It was in mercy to the poor lepers that the
priests particularly had orders to attend them, for
the priests' lips should keep knowledge; and those in
affliction had need to be instructed, both how to
bear their afflictions, and how to reap benefit by
them; had need of the word in concurrence with
the rod to bring them to repentance: therefore it is
well for those that are sick, if they have these
messengers of the Lord of Hosts with them, these
interpreters, to show unto them God's uprightness,
Job 33. 23. When the leper was shut out, and
could not go to the priests, it was well that the
priests might come to him. is any sick? Let him
send for the elders, the ministers, Jam. 5. 14. If
we apply it to the spiritual leprosy of sin, it inti
mates, that, when we withdraw from those who
walk disorderly, that they may be ashamed, we
must not count them as enemies, but admonish
them as brethren, 2 Thess. 3. 15; and also that
when God by his grace has brought those to re
pentance who were shut out of communion for
scandal, they ought, with tenderness, and joy, and
sincere affection, to be received in again. Thus
Paul orders concerning the excommunicated Co
rinthian, that, when he had given evidences of his
repentance, they should forgive him, and comfort
him, and confirm their love towards him, 2 Cor. 2.
7, 8. And ministers are intrusted by our Master
with the declarative power of loosing as well as
binding; both must be done with great caution and
deliberation, impartially and without respect of
persons, with earnest prayer to God for direction,
and a sincere regard to the edification of the body
of Christ; due care being always taken that sinners
may not be encouraged by an excess of lenity, nor

LEVITICUS, XIV.

411

penitents discouraged by an excess of severity.
Wisdom and sincerity are profitable to direct in, this
case. III. If it were found that the leprosy was healed,
the priest must declare it with a particular solem
nity. The leper or his friends were to get ready
two birds caught for this purpose, (any sort of wild
birds that were clean,) and cedar- wood, and scarlet,
and hyssop; for all these were to be used in the
ceremony. 1. A preparation was to be made of blood and
water, with w^iich the leper must be sprinkled.
One of the birds (and the Jews say, if there was any
difference, it must be the larger and better of the
two) was to be killed over an earthen cup of spring
water, so that the blood of the bird might discolour
the water. This (as some other types) had its
accomplishment in the death of Christ, when out
of his pierced side there came water and blood,
John 19. 34. Thus Christ comes into the soul for
its cure and cleansing, not by water only, but by
water and blood, 1 John 5. 6.
2. The living bird, with a little scarlet wool, and
a bunch of hyssop, must be fastened to a cedar-
stick, dipped in the water and blood, which must
be so sprinkled upon him that was to be cleansed, v.
6, 7. The cedar-wood signified the restoring of
the leper to his strength and soundness, for that is
a sort of wood not apt to putrefy. The scarlet
wool signified his recovering a florid colour again,
for the leprosy made him white as snow. And the
hyssop intimated the removing of the disagreeable
scent which commonly attended the leprosy. The
cedar the stateliest plant, and hyssop the meanest,
are here used together in this service: (see 1 Kings
4-. 38.) for those of the lowest rank in the church
may be of use in their place, as well as those that
are most eminent, 1 Cor. 12. 21. Some make the
slain bird to typify Christ dying for our sins, and
the living bird Christ rising again for our justifica
tion. The dipping of the living bird in the blood
of the slain bird intimated that the merit of Christ's
death was that which made his resurrection effec
tual for our justification. He took his blood with
him into the holy place, and there appeared a lamb
as it had been slain. The cedar, scarlet, and hys
sop, must all be dipped in the blood; for the word
and ordinances, and all the operations of the Spirit,
receive their efficacy for our cleansing from the
blood of Christ. The leper must be sprinkled
seven times, to signify a complete purification; in
allusion to which David prays, Wash me thoroughly,
Ps. 51. 2. Naaman w<ts bid to wash seven times,
2 Kings 5. 10.
3. The living bird was then to be let loose in the
open field, to signify that the leper, being cleansed,
was now no longer under restraint and confinement,
but might take his liberty to go where he pleased.
But this being signified by the flight of a bird to
ward heaven, was an intimation to him hencefor-
. ward to seek the things that are above, and not to
spend this new life, to which God had restored
him, merely in the pursuit of earthly things. This
typified that glorious liberty of the children of God,
which they are advanced to who through grace are
sprinkled from an evil conscience. They whose
souls before bowed down to the dust, (Ps. 44. 25.)
in grief and fear, now fly in the open firmament of
heaven, and soar upwards upon the wings of faith
and hope, and holy love and joy.
4. The priest must, upon this, pronounce him
clean. It was requisite that this should be done
with solemnity, that the leper might himself be the
more effected with the mercy of God to him in his
recovery, and that others might lie satisfied to con
verse with him. Christ is our Priest, to whom the
Father has committed all judgment, and particu

larly the judgment of the leprosy. By his definitive
sentence impenitent sinners will have their ever
lasting portion assigned them with the unclean,
(Job 36. 14. ) out of the holy city; and all that by his
jjrace are cured and cleansed, shall be received
into the camp of his saints, into which no unclean
thing shall enter. Those are clean indeed whom
Christ pronounces so, and they need not regaid
what men say of them. But though Christ was the
End of this law for righteousness, yet being in the
days of his flesh made under the law, which as yet
stood unrepealed, he ordered those lepers whom he
had cured miraculously, to go and show themselves
to the priest, and offer for their cleansing according
lo the law, Matth. 8. '4. Luke 17. 14. The type
must be kept up till it was answered by its anti
type. Lastly, When the leper was pronounced clean,
he must wash his body and his clothes, and shave
off all his hair, (v. 8.) must still tarry seven days
out of the camp, and on the seventh day must do" it
again, v. 9. The priest having pronounced him clean
from the disease, he must make himself as clean as
ever he could from all the remains of it, and from all
other defilements, and he must take time to do this.
Thus they who have the comfort of the remission
of their sins, by the sprinkling of the blood of
Christ upon their consciences, must with the utmost
care and caution cleanse themselves from all filthi-
ness both of flesh and spirit, and thoroughly purge
themselves from their old sins: for every one that
hath this hope in him will be concerned to purify,
himself. 10. And on the eighth day he shall take
two he-lambs without blemish, and one
ewe-lamb of the first year without blemish,
and three tenth deals of fine flour for a
meat-offering, mingled with oil, and one log
of oil. 11. And the priest that maketh
him clean shall present the man that is to
be made clean, and those things, before the
Lord, at the door of the tabernacle of the
congregation: 12. And the priest shall
take one he-lamb, and offer him for a tres
pass-offering, and the log of oil, and 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 lake
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 finger seven times before the
Lord: 17. And of the rest of the oil that
is in his hand shall the priest put upon the
tip of the right ear of him that is to be
cleansed, and upon the thumb of his right
hand, and upon the great toe of his right

412

LEVITICUS, XIV

foot, upon the blood of the trespass-offer
ing: 18. And the remnant of the oil that
is in the priest's hand he shall pour upon the
head of him that is to be cleansed ; and the
priest shall make an atonement for him be
fore the Lord. 19. And the priest shall
offer the sin-offering, and make an atone
ment for him that is to be cleansed from his
uncleanness; and afterward he shall kill
the burnt-offering. 20. And the priest shall
offer the burnt-offering, and the meat-offer
ing, upon the altar: and the priest shall
make an atonement for him, and he shall
be clean.
To complete the purification of the leper, on the
eighth day, after the former solemnity performed
without the camp, and, as it should seem, before he
returned to his own habitation, he was to attend at
the door ofthe tabernacle, and was there to hepre-
sented to the Lord, with his offerings, v. 11. Ob
serve here, 1. That the mercies of God oblige us to
present ourselves to him, Rom. 12. 1. 2. When
God has restored us to the liberty of ordinances
again, after restraint by sickness, distance, or oth
erwise, we should take the first opportunity of testi
fying our respect to God, and our affection to his
sanctuary, by a diligent improvement of the liberty
we are restored to. When Christ had healed the
impotent man, he soon after found him in the tem
ple, John 5. 14. When Hezekiah asks, What is
the sign that I shall go up to the house ofthe Lord?
He means, " What is the sign that I shall recov
er?" Intimating, that, if God restored him his
health, so that he should be able to go abroad, the
house of the Lord should be the first place he would
fo to. 3. When we present ourselves before the
.ord, we must present our offerings, devoting to
God with ourselves all we have and can do. 4.
Both we and our offerings must he presented before
the Lord, by the Priest that made us clean, even
our Lord Jesus, else neither we nor they can be ac
cepted. Three lambs the cleansed leper was to bring,
with a meat-offering, and a log of oil, which was
about half a pint.
Now,
(1. ) Most of the ceremony peculiar to this case was
about the trespass-offering, the Lamb for which was
offered first, v. 12. And, beside the usual rites
with which the trespass-offering was offered, some
of the blood was to be put upon the ear, and thumb,
and great toe of the leper that was to be cleansed,
v. 14. The very same ceremony that was used in
the consecration of the priests, ch. 8. 23, 24. It was
a mortification to them to see the same purification
necessary for them that was for a leper. The Jews
say, that the leper stood without the gate of the ta
bernacle, and the priest within, and thus the cere
mony was performed through the gate, signifying
that now he was admitted with other Israelites to
attend in the courts of the Lord's house again, and
was as welcome as ever; though he had been a le
per, and though perhaps the name might stick by
him as long as he lived, (as we read of one who,
probably, was cleansed by our Lord Jesus, who yet
afterward is called Simon the leper, Matth. 26. 6.)
yet he was as freely admitted as ever to communion
with God and man. After the blood of the offering
had been put with the priest's finger upon the ex
tremities of the body, to include the whole, some of
the oil that he brought, which was first waved,
and then sprinkled before the Lord, was in like
manner put in the same places upon the blood.

"The blood" (says the learned Bishop Patrick)
" seems to have been a token of forgiveness; the oil,
of healing;" for God first forgiveth our iniquities,
and then healeth our diseases, Ps. 103. 3. See Isa.
38. 17. Whenever the blood of Christ is applied
for justification, the oil of the Spirit is applied for
sanctification; for these two are inseparable, and
both necessary to our acceptance with God. Nor
shall our former leprosy, if it be healed by repent
ance, be any bar to these glorious privileges.
Cleansed lepers are as welcome to the blood and
the oil as consecrated priests. Such were some of
you, but ye are washed. When the leper was
sprinkled, the water must have blood in it; (v. 5.)
when he was anointed, the oil must have blood un
der it, to signify that all the graces and comforts of
the Spirit, all his purifying dignifying influences,
are owing to the death of Christ: it is by his blood
alone that we are sanctified.
(2.) Beside this, there must be a sin-offering and
a burnt-offering, a lamb for each, v. 19, 20. By
each of these offerings, it is said, the priest shall
make an atonement for him. [1.] His moral guilt
shall be removed; the sin for which the leprosy was
sent shall be pardoned, and all the sins he had been
guilty of in his afflicted state. Note, The removal
of any outward trouble is then doubly comfortable
to us, when at the same time God gives us some as
surance of the forgiveness of our sins. If we receive
the atonement, we have reason to rejoice, Rom. 5.
11. [2.] His ceremonial pollution shall be removed,
which had kept him from the participation of the
holy things. And this is called making an atone
ment for him, because our restoration to the privi
leges of God's children, typified hereby, is owing
purely to the great Propitiation. When the atone
ment is made for him, he shall be clean, both to his
own satisfaction, and to his reputation among his
neighbours; he shall retrieve both his credit and his
comfort; and both these true penitents become enti
tled to, both ease and honour, by their interest in
the atonement. The burnt-offering, beside the
atonement that was made by it, was a thankful ac
knowledgment of God's mercy to him : and the more
immediate the hand of God was both in the sickness
and in the cure, the more reason he had thus to give
glory to him: and thus, as our Saviour speaks,
(Mark, 1. 44. ) to offer for his cleansing all those
things which Moses commanded for a testimony
unto them.
21. And if he be poor, and cannot get so
much ; then he shall take one lamb for a
trespass-offering to be waved, to make an
atonement for him, and one tenth deal of
fine flour mingled with oil, for a meat-offer
ing, and a log of oil ; 22. And two turtle
doves, or two young pigeons, such as he is
able to get ; and the one shall be a sin-offer
ing, and the other a burnt-offering. 23.
And he shall bring them on the eighth day,
for his cleansing, unto the priest, unto the
door of the tabernacle of the congregation,
before the Lord. 24. And the priest shall
take the lamb of the trespass-offering, and
the log of oil, and the priest shall wave them
for a wave-offering before the Lord. 25.
And he shall kill the lamb of the trespass-
offering, and the priest shall take some of the
blood of the trespass-offering, and put it
upon the tip of the right ear of him that is to
be cleansed, and upon the thumb of his

LEVITICUS, XIV.

413

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 same 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 liis hand upon the tip of the right ear of
him that is to be cleansed, and upon the
thumb of his right hand, and upon the great
toe of his right foot, upon the place of the
blood of the trespass-offering : 29. And the
rest of the oil that is in the priest's hand he
shall put upon the head of him that is to be
cleansed, to make an atonement for him be
fore 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 for a sin-
offering, and the other for a burnt-offering,
with the meat-offering : and the priest shall
make an atonement for him that is to be
cleansed before the Lord. 32. This is the
law of him in whom is the plague of lepro
sy, whose hand is not able to get that which
pertaineth to his cleansing.
We have here the gracious provision which the
law made for the cleansing of poor lepers. If. they
were not able to bring three lambs, and three tenth-
deals of flour, they must bring one lamb, and one
tenth-deal of flour; and, instead of the other two
lambs, two turtle-doves, or two young pigeons, v.
21, 22. Here see, 1. That the poverty of the per
son concerned would not excuse him, if he brought
no offering at all. Let none think, that, because
they are poor, God requires no service from them,
since he has considered them, and demands that
which it is in the power of the poorest to give.
"My son, give me thy heart, and with that the
calves of thy lips shall be accepted instead of the
calves ofthe stall." 2. That God expected from
those who were poor only according to their ability;
his commandments are not grievous, nor does he
make us to serve with an offering. The poor are
as welcome to God's altar as the rich; and if there
be first a willing mind, and an honest heart, two
pigeons, when they are the utmost a man is able to
get, are as acceptable to God as two lambs; for he
requires according to what a man has, and not ac
cording to what he has not. But it is observable,
that though a meaner sacrifice was accepted from
the poor, yet the very same ceremony was used for
them as was for the rich; for their souls are as pre
cious, and Christ and his gospel are the same to
both. Let not us therefore have the faith of our
Lord Jesus Christ with respect of persons, Jam. 2. 1.
33. And the Lord spake unto Moses and
unto Aaron, saying, 34. When ye be come
into the land of Canaan, which I give to
you for a possession, and I put the plague
of leprosy in a house ofthe land of your pos
session ; 35. And he that owneth the house
shall come, and tell the priest, saying, It
seemeih 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 be in the
walls of the house, with hollow strakes,
greenish 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 is, and they shall cast them into an
unclean place without the city: 41. And
he shall cause the house to be scraped with
in round about, and they shall pour out the
dust that they scrape 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 mor
tar, and shall plaster the house. 43. And
if the plague come again, and break out in
the house, after that he hath taken away the
stones, and after he hath scraped the house,
and after it is plastered; 44. Then the
priest shall come and look, and, behold, if
the plague be spread in the house, it is a
fretting leprosy in the house : it is unclean.
45. And he shall break down the house, the
stones of it, and the timber thereof, and all
the mortar of the house ; and he shall carry
them forth out of the city, into an unclean
place. 46. Moreover, he that goeth into
the house, all the while that it is shut up,
shall be unclean until the even. 47. And
he that heth in the house shall wash his
clothes; and he that eateth in the house
shall wash his clothes. 48. And if the priest
shall come in, and look upon it, and, behold,
the plague hath not spread in the house, af
ter the bouse was plastered ; then the priest
shall pronounce the house clean, because
the plague is healed. 49. And he shall take
to cleanse the house two birds, and cedar-
wood, and scarlet, and hyssop : 50. And
he shall kill the one of the birds in an ear
then vessel overrunning water: 51. And
he shall take the cedar-wood, and the hys
sop, and the scarlet, and the living bird, and
dip them in the blood of the slain bird, and in
the running water, and sprinkle the house
seven times : 52. And he shall cleanse the
house with the blood of the bird, and with
the running water, and with the living bird,
and with the cedar-wood, and with the hys
sop, and with the scarlet : 53. But he shall
let go the living bird out of the city into the

414

LEVITICUS, XV.

open fields, and make an atonement for the
house : and it shall be clean.
This is the law concerning the leprosy in a house.
Now that they were in the wilderness, they dwelt
in tents, and had no houses; and therefore this law
• is made only an appendix to the former laws con
cerning the leprosy, because it related, not to their
present state, but to their future settlement
The leprosy in a house is as unaccountable as the
leprosy in a garment; but, if we see not what natu
ral causes of it can be assigned, we may resolve it
into the power of the God of nature, who here says,
I put the leprosy in a house, (v. 34.) as his curse is
said to enter into a house, and consume it with the
timber and stones thereof , Zech. 5. 4.
Now, 1. It is supposed, that, even in Canaan it
self, the land of promise, their houses might be. in
fected with a leprosy. Though it was a holy land,
that would not secure them from this plague, while
the inhabitants were many of them so unholy.
Thus, a place and a name in the visible church will
not secure wicked people from God's judgments.
2. It is likewise taken for granted that the owner
of the house will make the priest acquainted with
it, as soon as he sees the least cause to suspect the
leprosy in his house; (v. 35.) It seemeth to me there
is as it were a plague in the house. . Sin, where that
reigns in a house, is a plague there as it is in a heart.
And masters of families should be aware and afraid
of the first appearance of gross sin in their families,
and put away the iniquity, whatever it is, far from
their tabernacles, Job 22. 23. They should be
jealous with a godly jealousy concerning those under
their charge, lest they be drawn into sin, and take
early advice, if it but seem that there is a plague in
the house, lest the contagion spread, and many be
by it defiled and destroyed.
3. If the priest, upon search, find that the lepro
sy is got into the house, he must try to cure it, by
taking out that part ofthe building that was infect
ed, v. 40, 41. This was like cutting off a gangrened
limb, for the preservation of the rest of the body.
Corruption should be purged out in time, before it
spread ; for a little leaven leaveneth the whole lump.
If thy right hand offend thee, cut it off.
4. If yet it remained in the house, the whole
house must be pulled down, and all the materials
carried to the dunghill, v. 44, 45. The owner had
better be without a dwelling, than live in one that
was infected. Note, The leprosy of sin, if it be ob
stinate under the methods of cure, will at last be the
ruin of families and churches. If Babylon will not
be healed, she shall be forsaken and abandoned,
and (according to the law respecting the leprous
house) they shall not take of her a stone for a cor
ner, nor a stone for foundations, Jer. 51. 9, 26.
The remainders of sin and corruption in our mortal
bodies are like this leprosy in the house ; after all
our pains in scraping and plastering, we shall never
be quite clear of it till the earthly house of this ta
bernacle be dissolved and taken down ; when we
are dead, we shall be free from sin, and not till
then, Rom. 6. 7.
5. If the taking out of the infected stones cured
the house, and the leprosy did not spread any fur
ther, then the house must be cleansed; not only
aired, that it might be healthful, but purified from
the ceremonial pollution, that it might be fit to be
the habitation of an Israelite. The ceremony of its
cleansing was much the same with that of cleansing
a leprous person, v. 49, &c. This intimated that
the house was smitten for the man's sake, (as Bish
op Patrick expresses it,) and he was to look upon
himself as preserved by divine mercy. The houses
of Israelites are said to be dedicated, (Deut 20. 5.)
for they were a holy nation, and therefore they

ought to keep their houses pure from all ceremonial
pollutions, that they might be fit for the service of
that God to whom they were devoted. And the
same care should be taken to reform whatever is
amiss in our families, that we and our houses may
serve the Lord: see Gen. 35. 2.
Some have thought the leprosy in the house was
typical of the idolatry of the Jewish church, which
did strangely cleave to it; for, though some of the
reforming kings took away the infected stones, yet
still it broke out again, till, by the captivity of Ba
bylon, God took down the house, and carried it to
an unclean land; and that proved an effectual cure
of their inclination to idols and idolatrous wor
ships. 54. This is the law for all manner of
plague of leprosy, and scall, 55. And for
the leprosy of a garment, and of a house,
56. And for a rising, and for a scab, and for
a bright spot ; 57. To teach when it is un
clean, and when it is clean : this is the law
of leprosy.
This is the conclusion of this law concerning the
leprosy. There is no repetition of it in Deuterono
my, only a general memorandum given, (Deut. 24.
8.) Take heed in the plague of leprosy. We may
see in this law, 1. The gracious care God took of
his people Israel, for to them only his law pertain
ed, and not to the Gentiles. When Naaman the
Syrian was cured of his leprosy, he was not bidden
to show himself to the priest, though he was cured
in Jordan, as the Jews that were cured by our
Saviour were. Thus they who are intrusted with
the key of discipline in the church, judge them only
that are within; but them that are without, God
judgeth, 1 Cor. 5. 12, 13. 2. The religious care
we ought to take of ourselves, to keep our minds
from the dominion of all sinful affections and dispo
sitions, which are both their disease and their defile
ment, that we may be fit for the service of God.
We ought also to avoid all bad company, and, as
much as may be, to avoid coming within the danger
of being infected by it. Touch not the Unclean
thing, saith the Lord, and I will receive you, 2
Con 6. 17.
CHAP. XV.
In this chapter, we have laws concerning other ceremonial
uncleannesses contracted, either by bodily disease like
that of the leper, or some natural incidents; and this
either, I. In men, v. 1 . . 18. Or, II. In women, v.
19 . . 33. We need not be at all curious in explaining
these antiquated laws, it is enough if we observe the
general intention ; but we haVe need to be very cautious,
lest sin take occasion by the commandment to become
more exceeding sinful : and exceeding sinful it is, when
lust is kindled by sparks of fire from God's altar. The
case is bad with the soul when it is putrefied by that
which should purify it.
1. k ND the Lord spake unto Moses and
J\. to Aaron, saying, 2. Speak unto the
children of Israel, and say unto them, When
any man hath a nmning issue out of his
flesh, because of 'his issue he is unclean. 3.
And this shall be his uncleanness in his is
sue : whether his flesh run with his issue, oi
his flesh be stopped from his issue, it is his
uncleanness. 4. Every, bed whereon he
heth that hath the issue is unclean: and
every thing whereon he sitteth shall be un
clean. 5. And whosoever toucheth his bed

LEVITICUS, XV.

415

shall wash his clothes, and bathe himself 'in
water, and be unclean until the even. 6.
And he that sitteth on any thing whereon
he sat that hath the issue shall wash his
clothes, and bathe himself "in water, and be
unclean until the even. 7. And. he that
toucheth the flesh of him that hath the issue
shall wash his clothes, and bathe himself '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 wbat saddle soever
he rideth upon that hath the issue shall be
unclean. 10. And whosoever toucheth any
thing that was under him shall be unclean
until 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 unclean 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 number to himself seven days for
his cleansing, and wash his clothes, and
bathe his flesh in running water, and shall
be clean. 14. And on the eighth day he
shall take to him two turtle-doves, or two
young pigeons, and come before the Lord
unto the door of the tabernacle of the con
gregation, and give them unto the priest :
1 5. And the priest shall offer them, the one
for a sin-offering, and the other for a burnt-
offering; and tbe priest shall make an
atonement for him before the Lord for his
issue. 16. And if any man's seed of copu
lation go out from him, then he shall wash
all his flesh in water, and be unclean until
the even. 17. And every garment, and
every skin, whereon is the seed of copula
tion, shall be washed with water, and be
unclean until the even. 1 8. The woman
also with whom man shall lie with seed
of copulation, they shall both bathe them
selves in water, and be unclean until the
even. We have here the law concerning the ceremonial
Uncleanness that was contracted by running issues
in men. It is called in the margin, (v. 2. ) the run
ning of the reins : a very grievous and loathsome
disease, which was, 1. Usually the effect and con
sequent of wantonness and uncleanness, and a dis
solute course of life, filling men's bones with the
sins of their youth, and leaving them to mourn at
the last, when all the pleasures of their wickedness
are vanished and gone, and nothing remains but the
pain and anguish of a rotten carcase, and a wound

ed conscience. And what fruit, has the ¦ sinner, then,
of those things whereof he has so much reason to
be ashamed ? Rom. 6. 21. As modesty is an orna
ment of grace to the head and chains about the neck;
so chastity is health to the navel and marrow to the
bones; but uncleanness is a wound and dishonour,
the consumption of the flesh and the body, and a
sin which is often its own punishment more than
any other. 2. It was sometimes inflicted by the
righteous hand of God for other sins, as appears by
David's imprecation of a curse upon the family oi"
Joab, for the murder of Abner, (2 Sam.. 3. 29. ) Let
there not fail from the house of Joab one that hath
an issue or is a leper: a vile disease for vile de
serts. Now, whoever, had this disease upon him, (1.)
He was himself Unclean, v. 2. He must not dare
to come near the sanctuary, it was at his peril if he
did, nor might he eat ofthe holy things. This sig
nified the filthiness of sin, and ot all the productions
of our corrupt nature, which renders us odious to
God's holiness, and utterly unfit for communion
with him. Out of a pure heart well kept are the
issues of life, (Prov. 4. 23.) but out of an unclean
heart comes that which is defiling, Matth. 12. 34,
35. (2.) He made every person and thing unclean
that he touched, or that touched him, v. 4 . . 12.
His bed, and his chair, and his saddle, and every
thing that belonged to him, could not be touched
without a ceremonial uncleanness contracted, which
a man must remain conscious to himself of till sun
set, and from which he could not be cleansed with
out washing his clothes, and bathing his flesh in
water. This signified the contagion of sin, and the
danger we are in of being polluted by conversing
with those that are polluted, and the need we have,
with the utmost circumspection, to save ourselves
from this untoward generation. (3. ) When he was
cured of the disease, yet he could not be cleansed
from the pollution without a sacrifice, for which he
was to prepare himself by seven days' expectation
after he was perfectly clear from his distemper, and
by bathing him in spring waters, v. 13. . 15. This
signified the great gospel-duties of faith and repent
ance, and the great gospel-privileges of the appli
cation of Christ's blood to bur souls for our justifica
tion, and his grace for our sanctification. God has
promised to sprinkle clean water upon us, and to
cleanse us from all our filthiness, and has appoint
ed us by repentance to wash us, and make us clean :
he has also provided a sacrifice of atonement, and
requires us by faith to interest ourselves in that
sacrifice, for it is the blood of Christ his Son that
cleanses us from all sin, and by which atonement is
made for us, that we may have admission into God's
presence, and may partake of his favour.
1 9. And if a woman have an issue, and
her issue in her flesh be blood,-she shall be
put apart seven days ; and whosoever touch
eth her shall be unclean until the even.
20. And every thing that she lieth upon in
her separation shall be unclean; every
thing also that she sitteth upon shall be un
clean. 21. And whosoever toucheth her
bed shall wash his clothes, and bathe him
self '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 unclean un
til the even. 23. And if it be on her bed, or
on any thing whereon she sitteth, when he
toucheth it, he shall be unclean until the

416

LEVITICUS, XV.

even. 24. And if any man lie with her at
all, and her flowers be upon him, he shall
De 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
whatsoever she sitteth upon shall be un
clean, as the uncleanness of her separation.
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 her
self seven days, and after that she shall be
clean. 29. And on the eighth day she shall
lake unto her two turtles, or two young pi
geons, and bring them unto the priest, to
the door of the tabernacle of the congrega
tion. 30. And the priest shall offer the one
for a sin-offering, and the other for a
burnt-offering; and the priest shall make
an atonement for her before the Lord, for
the issue of her uncleanness. 31. Thus
shall ye separate the children of Israel from
their uncleanness, that they die not in their
uncleanness, when they defile my taberna
cle that is among them. 32. This is the
law of him that hath an issue, and of him
whose seed goeth from him, and is defiled
therewith ; 33. And of her that is sick of
her flowers, and of him that hath an issue,
of the man, and of the woman, and of him
that lieth with her which is unclean.
This is concerning the ceremonial uncleanness
which women lay under from their issues, both
those that were regular and healthful, and ac
cording to the course of nature, (v. 19.. 24.) and
those that were unseasonable, excessive, and the
disease of the body; such was the bloody issue of
that poor woman who was suddenly cured by touch
ing the hem of Christ's garment, after she had lain
twelve years under her distemper, and had spent
her estate upon physicians and physic in vain. This
made the woman that was afflicted with it unclean,
(v. 25.) and every thing she touched unclean, v. 26,
27. And if she was cured, and found, by seven
days' trial, that she was perfectly free from her
issue of blood, she was to be cleansed by the offering
of two turtle doves, or two young pigeons, to make
an atonement for her, v. 28, 29. All wicked courses,
particularly idolatries, are compared to the unclean
ness of a removed woman, (Ezek. 36. 17.) and, in
allusion to this, it is said of Jerusalem, (Lam. 1. 9.)
Herfilthiness is in her skirts, so that (as it follows,
v. 17. ) she was shunned as a menstruous woman.
The reasons given for all these laws (which, we
are ready to think, might very well have been
spared) we have, v. 31.
1. Thus shall ye separate the children of Israel

(for to them only, and their servants and proselytes,
these laws pertained) from their uncleanness: that
is, (1.) By these laws they were taught their privi
lege and honour, that they were purified unto
God a peculiar people, and were intended by the
holy God for a kingdom of priests, a holy nation;
for that was a defilement to them which was not so
to others. (2.) They were also taught their duty,
which was to preserve the honour of their purity,
and to keep themselves from all sinful pollutions.
It was easy for them to argue, that, if those pollu
tions which were natural, unavoidable, involuntary,
their affliction and not their sin, rendered them for
the time so odious, that they were not fit for com
munion either with God or man, much more abomi
nable and filthy were they, if they sinned against
the light and law of nature, by drunkenness, adul
tery, fraud, and the like sins, which defile the very
mind and conscience. And if these ceremonial pol
lutions could not be done away but by sacrifice and
offering, something greater and much more valua
ble must be expected and depended upon for the pu
rifying of the soul from the uncleanness of sin.
2. Thus shall ye prevent their dying in their un
cleanness by the hand of God's justice, if, while
they were under any of these defilements, they
should come near the sanctuary. Note, It is a dan
gerous thing to die in our uncleanness; and it is our
fault if we do, since we have not only fair warning
given us, by God's law, against those things that
will defile us, but also such gracious provision made
by his gospel for our cleansing, if at any time we be
defiled. 3. In all these laws there seems to be a special
regard had to the honour of the tabernacle, which
none must approach to in their uncleanness, that
they defile not my tabernacle. Infinite Wisdom
took this course to preserve in the, minds of that
careless people a continual dread of, and veneration
for, the manifestations of God's glory and presence
among them in his sanctuary. Now that the taber
nacle of God was with men, familiarity would be
apt to breed contempt, and therefore the law made
so many things of frequent incidence to be ceremo
nial pollutions, and to involve an incapacity of draw
ing near to the sanctuary, (making death the pe
nalty,) that so they might approach with great
caution and reverence, and serious preparation, and
fear of being found unfit Thus they were taught
never to draw near to God but with an awful hum
ble sense of their distance and danger, and an exact
observance of every thing that was required, in
order to their safety and acceptance.
And what duty must we learn from all this? (1.)
Let us bless God that we are not under the yoke of
these carnal ordinances; that, as nothing can de
stroy us, so nothing can defile us, but sin. They
may now partake of the Lord's supper who durst
not then eat of the peace-offerings. And the defile
ment we contract by our sins of daily infirmity, we
may be cleansed from in secret by the renewed acts
of repentance and faith, without bathing in water,
or bringing an offering to the door of the tabernacle.
(2.) Let us carefully abstain from all sin, as defiling
to the conscience, and particularly from all fleshly
lusts; possessing our vessel in sanctification and ho
nour, and not in the lusts of uncleanness, which
not only pollute the soul, but war against it, and
threaten its ruin. (3. ) Let us all see how indispen
sably necessary real holiness is to our future happi
ness, and get our hearts purified by faith, that we
may see God. Perhaps it is in allusion to these
laws, which forbade the unclean to approach the
sanctuary, that, when it is asked, Who shall stand
in God's holy place? it is answered, He that hath
clean hands and a pure heart; (Vs. 24. 3, 4. ) for
without holiness no man shall see the Lord.

LEVITICUS, XVI.

417

CHAP. XVI.
In this chapter, we have the institution of the annual so
lemnity of the day of atonement, or expiation, which
had as much gospel in it as perhaps any of the appoint
ments of the ceremonial law, as appears by the reference
the apostle makes to it, Heb. 9. 7,&c. We had, before,
divers laws concerning sin-offerings for particular per
sons, and to be offered upon particular occasions; but
this is concerning the stated sacrifice, in which the whole
nation was interested. The whole service of the day is
committed to the high priest. I. He must never come
into the most holy place hut upon this day, v. 1, 2. II. He
must come dressed in linen garments, y. 4. III. He must
bring a sin-oflerinjj" and a burnt-offering for himself, (v.
3.) offer his sin-offering, (v. 6 . . H.J then go within the
vail with some of the blood of his sin-offering, burn in
cense, and sprinkle the blood before the mercy-seat, v.
12. . 14. IV. Two goats must be provided for the people,
lots cast upon them, and, 1. One of them must be a sin-
offering for the people, (v. 5, 7 . . 9. ) and the blood of it
must be sprinkled before the mercy-seat; (v. 15.. 17.)
and then some of the blood of both the sin-offerings must
be sprinkled upon the altar v. 18, 19. 2. The other
must be a scape-goat, (v. 10.) the sins of Israel must be
confessed over him, and then he must be sent away into
the wilderness, (v. 20. . 22.) and he that brought him
away must be ceremonially unclean, v. 26. V. The burnt-
offerings were then to be offered, the fat of the sin-offer
ings burnt on the altar, and their flesh burnt without the
camp; v. 23 . . 25, 27, 28. VI. The people were to ob
serve the day religiously by a holy rest, and holy mourn
ing for sin; and this was to be a statute for ever, v.
29.-34.
1. k ND the Lord spake unto Moses
J\. after the death of the two sons of
Aaron, when they offered before the Lord,
and died; 2. And the Lord said unto
Moses, Speak unto Aaron thy brother, that
he come not at all times into the holy place
within the vail, before the mercy-seat which
is upon the ark, that he die not : for I will
appear in the cloud upon the mercy-seat. 3.
Thus shall Aaron come into the holy place;
Withayoung bullock for a sin-offering, and
a ram for a burnt-offering. 4. He shall put
on the holy linen coat, and he shall have
the linen breeches upon his flesh, and shall
be girded with a linen girdle, and with the
linen mitre shall he be attired: these are
holy garments ; therefore shall he wash his
flesh in water, and so put them on.
Here is,
The date of this law concerning the day of atone
ment: it was after the death of the two sons of
Aaron, (v. 1.) which we read, ch.. 10. 1. (1.) Lest
Aaron should fear that any remaining guilt of that
sin should cleave to his family, or (seeing the priests
were so apt to offend) that some after sin of his
other sons should be the ruin of his family, he is di
rected how to make atonement for his house, that it
might keep in with God; for the atonement for it
would be the establishment of it, and preserve the
entail of the blessing upon it. (2.) The prieists
being warned, by the death of "Nadab and Abihu,
to approach God with reverence and godly fear,
(without which they came at their peril, ) directions
are here given now the nearest approach might be
made, not cinly without peril, but to unspeakable ad
vantage and comfort, if the directions were observed.
When they were cut off for an undue approach, the
rest must not say, " Then we will not draw near at
all," but, "Then we will do it by' rule." They
died for their sin, therefore God graciously provides
for the rest, that they die not. Thus God's judg
ments on some should be instructions to others.
Vol. I.-3G

2. The design of this law. One intention of it
was to preserve a veneration for the most holy place,
within the vail, where the Shechinah, or divine
glory, was pleased to dwell between the cherubims;
(v. 2.) Speak unto Aaron that he come not at all
times into the holy place. Before the vail some of
the priests came every day to burn incense upon the
golden altar, but within the vail none must ever
come but the high priest only, and he but on one
day in the year, and with great ceremony and cau
tion. That place where God manifested his special
presence must not be made common. If none must
come into the presence-chamber of an earthly king
uncalled, no, not the queen herself, upon pain of
death, (Esth. 4. 11.) was it not requisite that the
same sacred respect should be paid to the King of
kings? But see what a blessed change is made by
the gospel of Christ; all good Christians have now
boldness to enter into the holiest, through the vail,
every day; (Heb. 10. 19, 20.) and we come boldly
(not as Aaron must, with fear and trembling) to the
throne of grace, or mercy-seat, Heb. 4. 16. While
the manifestations of God's presence and grace were
sensible, it was requisite that they should thus be
confined, and upon the reserve, because the objects
of sense, the more familiar they are made, the less
awful or delightful they become; but now that they
are purely spiritual, it is otherwise; for the objects
of faith, the more they are conversed with, the
more do they manifest of their greatness and good
ness: now, therefore, we are welcome to come at
all times into the holy place not made with hands,
for we are made to sit together with Christ in hea
venly places by faith, Eph. 2. 6. Then Aaron must
not come near at all times, lest he die; we now must
come near at all times, that we may live: it is dis
tance only that is our death. Then God appeared
in the cloud upon the mercy-seat, but now with open
face we behold, not in a dark cloud, but in a clear
glass, the glory of the Lord, 2 Cor. 3. 18.
3. The person to whom the work of this day was
committed; and that was the high priest only;
(v. 3.) Thus shall Aaron come into the holy place.
He was to do all himself upon the day of atonement;
only there was a second provided to be his substi
tute or supporter, in case any thing should befall
him, either of sickness or ceremonial uncleanness,
that he could not perform the service of the day.
All Christians are spiritual priests, but Christ only
is the High Priest, and he alone it is that makes
atonement, nor needed he either assistant or substi
tute. 4. The attire of the high priest in this service: he
was not to be dressed up in his rich garments, that
were peculiar to himself: he was not to put on the
ephod, with the precious stones in it, but only the
linen clothes, which he wore in common with the
inferior priests, v. 4. That meaner dress did best
become him on this day of humiliation; and, being
thinner and lighter, he would in them be more ex
pedite for the work and service of the day, which
were all to go through his hands. Christ, our High
Priest, made atonement for sin in our nature; not in
the robes of his own peculiar glory, but the linen
garments of our mortality, clean indeed, but mean.
5. And he shall take of the congregation
ofthe 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 congregation

418

LEVITICUS, XVI.

8. And Aaron shall cast lots upon the two
goats ; one lot for the Lord, and the other
lot for the scape-goat. 9. And Aaron shall
bring the goat upon which the Lord's lot
fell, and offer him for a sin-offering: 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. And Aaron shall bring the
bullock of the sin-offering which is for him
self, and shall make an atonement for him
self, and for his house, and shall kill the
bullock of the sin-offering which is for him
self. 12. And he shall take a censer full
of burning coals of fire from off the altar
before the Lord, and his hands full of sweet
incense beaten small, and bring it within
the vail. 13. And he shall put the incense
upon the fire before the Lord, that the
cloud of the incense may cover the mercy-
seat that is upon the testimony, that he die
not : 14. And he shall take of the blood of
the bullock, and sprinkle it with his finger
upon the mercy-seat eastward : and before
the mercy-seat shall he sprinkle of the blood
with his finger seven times.
The Jewish writers say, that, for seven days be
fore the day of expiation, the high priest was to re
tire from his own house, and to dwell in a chamber
of the temple, that he might prepare himself for
the service of this great day. During those seven
days, he himself did the work of the inferior priests
about the sacrifices, incense, &c. that he might have
his hand in for this day; he must have the institu
tion read to him again and again, that he might
be fully apprized of the whole method. 1. He
was to begin the service of the day very early,
with the usual morning sacrifice, after he had first
washed his whole body before he dressed him, and
his hands and feet again after. He then burned the
daily incense, dressed the lamps, and offered the
extraordinary sacrifice appointed for this day, (not
here, but Numb. 29. 8.) a bullock, a ram, and seven
lambs, all for burnt-offerings. This he is supposed
to have done in his high priest's garments. 2. He
must now put off his rich robes, bathe himself, put
on the linen garments, and present unto the Lord
his own bullock, which was to be a sin-offering for
himself and his house, v. 6. The bullock was set
between the temple and the altar, and the offering
of him mentioned in this verse was the making of
a solemn confession of his sins, and the sins of his
house, earnestly praying for the forgiveness of
them, and this with his hands on the head of the
hullock. 3. He must then cast lots upon the two
goats, which were to make (both together) one sin-
offering for the congregation. One of these goats
must be slain, in token of a satisfaction to be made
to God's justice for sin, the other must be sent
away, in token of the remission or dismission of sin
by the mercy of God. Both must be presented to
gether to God, (i 7.) before the lot was cast upon
them, and afterward the scape-goat by itself, v. 10.
Some think that goats were chosen for the sin-
offering, because, by the disagreeableness of their
smell, the offensiveness of sin is represented: others
think, because it was said that the demons which \
the heathens then worshipped, often appeared to I

their worshippers in the form of goats, God there
fore obliged his people to sacrifice goats, that they
might never be -tempted to sacrifice to goats. 4.
The next thing to be done, was, to kill the bullock
for the sin-offering, for himself and his house, v. 11.
" Now," say the Jews, " he must again put his
hand on the head of the bullock, and repeat the
confession and supplication he had before made, and
kill the bullock with his own hands, to make atone
ment for himself first, (for how could he make re
conciliation for the sins of the people, till he was
himself first reconciled?) and for his house, not
rifely his own family, but all the priests, which are
called the house of Aaron," Ps. 135. 19. This cha
rity must begin at home, though it must not end
there. The bullock being killed, he left one of the
priests to stir the blood, that it might not thicken,
and then, 5. He took a censer of burning coals
(that would not smoke) in one hand, and a dish full
of the sweet incense in the other, and then went
into the holy of holies through the vail, went up
toward the ark, set the coals down upon the floor,
and scattered the incense upon them, so that the
room was immediately filled with smoke. The
Jews say that he was to go in side-way, that he
might not look directly upon the ark where the
Divine Glory was, till it was covered with smoke;
that then he must come out backward, out of rever
ence to the Divine Majesty; and, after a short
prayer, he was to hasten out of the sanctuary, to
show himself to the people, that they might not sus
pect that he had misbehaved himself, and died be
fore the Lord. 6. He then fetched the blood of the
bullock from the priest whom he had left stirring
it, and took that in with him the second time into
the holy of holies, which was now filled with the
smoke of the incense, and sprinkled with his finger
of that blood upon, or rather toward, the mercy-
seat, once over against the top of it, and then seven
times toward the lower part of it, v. 14. But the
drops of blood (as the Jews expound it) all fell upon
the ground, and none touched the mercy-seat. Hav
ing done this, he came out of the most holy place, set
the basin of blood do wn in the sanctuary, and went out,
1 5. Then, shall he kill the goat of the sin-
offering, that is for the people, and bring his
blood within the vail, and do with that blood
as he did with the blood of the bullock, and
sprinkle it upon the mercy-seat, and before
the mercy-seat. 16. And he shall make an
atonement for the holy place, because of
the uncleanness of the children of Israel,
and because of their transgressions in all
their sins : and so shall he do for the taber
nacle of the congregation that remaineth
among them in the midst of their unclean
ness. 1 7. And there shall be no man in the
tabernacle of the congregation when he
goeth in to make an atonement in the holy
place, until he come out, and have made
an atonement for himself, and for his
household, and for all the congregation
of Israel. 18. And he shall go out unto
the altar that is before the Lord, and
make an atonement for it ; and shall take
of the blood of the bullock, and of the blood
of the goat, and put it upon the horns of the
altar round about. 19. And he shall sprin
kle of the blood upon it with his finger seven

LEVITICUS XVI.

419

times, and cleanse it, and hallow it from
the uncleanness of the children of Israel.
When the priest was come out from sprinklingthe
blood of the bullock before the mercy-seat, 1. He
must next kill the goat which was the sin-offering
for the people, (v. 15. ) and go the third time into
the holy of holies, to sprinkle the blood of the
goat, as he had done that of the bullock; and thus
he was to make atonement for the holy place; (v.
16.) that is, whereas the people by their sins had
provoked God to take away those tokens of his fa
vourable presence with them, and rendered even
that holy place unfit to be the habitation of the holy
God, atonement was hereby made for sin, that God,
being reconciled to them, might continue with
them. 2. He must then do the same for the out
ward part of the tabernacle, that he had done for
the inner room, by sprinkling the blood of the bul
lock first, and then of the goat, without the vail,
there where the table and incense-altar stood, eight
times each, as before. The reason intimated is,
because the tabernacle remained among them in the
midst of their uncleanness, v. 16. God would here
by show them how much their hearts needed to be
purified, when even the tabernacle, only by stand
ing in the midst of such an impure and sinful peo
ple, needed this expiation; and also that even their
devotions and religious performances had much
amiss in them, for which it was necessary that
atonement should be made. During this solemnity,
none of the inferior priests must come into the
tabernacle, (v. 17. ) but, by standing without, must
own themselves unworthy and unfit to minister
there, because their follies, and defects, and mani
fold impurities in their ministry, had made this ex
piation of the tabernacle necessary. 3. He must
then put some of the blood, both of the bullock and
of the goat, mixed together, upon the horns of the
altar that is before the Lord, v. 18, 19. It is certain
that the altar of incense had this blood put upon it,
for so it is expressly ordered; (Exod. 30. 10.) but
some think that this directs the high priest to the
altar of burnt-offerings, for that also is here called
the altar before the Lord, (v. 12. ) because he is said
to go out to it, and because it may be presumed,
that that also had need of an expiation; for to that
the gifts and offerings of the children of Israel were
all brought, from whose uncleanness the altar is
here said to be hallowed.
20. And when he hath made an end of
reconciling the holy place, and the taber
nacle 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
their transgressions in all their sins, putting
them upon the head of the goat, and shall
send him away by the hand of a fit man
into the wilderness. 22. And the goat shall
bear upon him all their iniquities unto a land
not inhabited : and he shall let go the goat
in the wilderness. 23. And Aaron shall
come into the tabernacle of the congrega
tion, 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 his garments,
and come forth, and offer his burnt-offering,

and the bumt-offering of the people, and
make an atonement for himself, and for the
people. 25. And the fat of the sin-offering
shall he bum upon the altar. 26. And he
that let go the goat for the scape-goat, shall
wash his clothes, and bathe his flesh in wa
ter, and afterward come into the camp. 27.
And the bullock for the sin-offering, 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 burnetb them shall wash his
clothes, and bathe his flesh in water, and
afterward he shall come into the camp.
The high priest having presented unto the Lord
the expiatory sacrifices, by the sprinkling of their
blood, the remainder of which, it is probable, he
poured out at the foot of the brazen altar,
1. He is next to confess the sins of Israel, with
both his hands upon the head of the scape-goat: (v.
20, 21.) and whenever hands were imposed upon
the head of any sacrifice, it was always done with
confession, according as the nature of the sacrifice
was; and this being a sin-offering, it must be a con
fession of sin. In the latter and more degenerate
ages of the Jewish church, they had a set form of
confession prepared for the high priest, but God
here prescribed none; for it might be supposed that
the high priest was so well acquainted with the
state of the people, and had such a tender concern
for them, that he needed not any form. The con
fession must be as particular as he could make it,
not only of all the iniquities ofthe children of Israel,
but all their transgressions in all their sins; in one
sin there may be many transgressions from the seve
ral aggravating circumstances of it: and in our con
fessions we should take notice of them; and not only
say, / have sinned, but, with Achan, "Thus and
thus have I done. " By this confession, he must put
the sins of Israel upon the head ofthe goat; that is,
acting faith upon the divine appointment which
constituted such a translation, he must transfer the
punishment incurred from the sinners to the sacri
fice; which had been but a jest, nay, an affront to
God, if he himself had not ordained it.
2. The goat was then to be sent away immedi
ately by the hand of a fit person, pitched upon for
the purpose, into a wilderness, a land not inhabited;
and God allowed them to make this construction of
it, that the sending away of the goat was the sending
away of their sins by a free and full remission; (v.
22.) He shall bear upon him all their iniquities.
The losing of the goat was a sign to them, that the
sins of Israel should be sought for, and not found,
Jer. 50. 20. The later Jews had a custom to tie
one shred of scarlet cloth to the horns of the goat,
and another to the gate of the temple, or to the top
of the rock where the goat was lost, and they con
cluded that if they turned white, as it saw it usually
did, the sins of Israel were forgiven, as it is written,
Though your sins have been as scarlet, they shall
be as wool: and they add, that, for forty years be
fore the destruction of Jerusalem by the Romans,
the scarlet cloth never changed colour at all; which
is a fair confession, that, having rejected the sub
stance, the shadow stood them in no stead.
3. The high priest must then put off his linen
garments in the tabernacle, and leave them there,
the Jews say, never to be worn more by himself or
any other, for they made new ones every year; .-uid

420

LEVITICUS, XVI.

he must bathe himself in water, put on his rich
clothes, and then offer both his own and the peo
ple's burnt-offerings, v. 23, 24. When we have
the comfort of our pardon, God must have the glory
of it. If we have the benefit of the sacrifice of
atonement, we must not grudge the sacrifices of ac-
Knowledgment. And it should seem the burning
of the fat of the sin-offering was deferred till now
(v. 25.) that it might be consumed with the burnt-
offerings. 4. The flesh of both those sin-offerings, whose
blood was taken within the vail, was to be all burnt,
not upon the altar, but at a distance without the
camp, to signify both our putting away of sin by
true repentance, and the spirit of burning, and
God's putting it away by a full remission, so that it
shall never rise up in judgment against us.
5. He that took the scape-goat into the wilder
ness, and they that burned the sin-offering, were to
be looked upon as ceremonially unclean, and must
not come into the camp till they had washed their
clothes, and bathed their flesh in water. Which
signified the defiling nature of sin; even the sacri
fice, which was but made sin, was defiling: also the
imperfection of the legal sacrifices; they were so far
from taking away sin, that even they left some stain
upon those that touched them.
Lastly, When all this was done, the high priest
went again into the most holy place to fetch his
censer, and so returned to his own house with joy,
because he had done his duty, and died not.
29. And this shall be a statute for ever
unto you, that in the seventh month, on the
tenth day of the month, ye shall afflict your
souls, and do no work at all, whether it be
one of your own country, or a stranger that
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 the priest, whom ye shall anoint,
and whom he shall consecrate to minister
in the priest's office in his father's stead,
shall make the atonement, and shall put on
the linen clothes, even the holy garments :
33. And he shall make an atonement for
the holy sanctuary, and he shall make an
atonement for the tabernacle of the congre
gation, and for the altar ; and he shall make
an atonement for the priests, and for all the
people of the congregation. 34. And this
shall be an everlasting statute unto you, to
make an atonement for the children of Is
rael, for all their sins, once a year. And he
did as the Lord commanded Moses.
Here is, 1. The day appointed for this solemnity.
It must be observed yearly on the tenth day of the
seventh month, v. 29. The seventh had been
reckoned the first month, till God appointed that
the month in which the children of Israel came out
of Egypt, should from thenceforward be accounted
and called the first month. Some have fancied that
this tenth day of the seventh month was the day of
the year on which our first parents fell, and that it
was kept as a fast in remembrance of that. Dr.
Lightfoot computes that this was the day on which
Moses came the last time down from the mount,

when he brought with him the renewed tables, and
the assurances of God's being reconciled to Israel,
and his face shone: that day must be a day of atone
ment throughout their generations; for the remem
brance of God's forgiving them their sin, about the
golden calf might encourage them to hope that, up
on their repentance, he would forgive them all
trespasses. 2. The duty of the people on this day.
(1.) They must rest from all their labours; It shall
be a sabbath of rest, v. 31. The work of the day
was itself enough, and a good day's work if it was
done well, therefore they must do no other work at
all. The work of humiliation for sin requires such
a close application of mind, and such a fixed engage
ment of the whole man, as will not allow us to turn
aside to any other work. The day of atonement
seems to be that sabbath spoken of by the prophet,
(Isa. 58. 13.) for it is the same with the fast spoken
of in the verses before. (2.) They must afflict their
souls. They must refrain from all bodily refresh
ments and delights, in token of inward humiliation
and contrition of soul for their sins. They all fasted on
this day from food, (except the sick and children,)
and laid aside their ornaments, and did anoint them
selves, as Daniel, ch. 10. 3, 12. David chastened
his soul with fasting, Ps. 35. 13. And it signified
the mortifying of sin, and turning from it, loosing
the bands of wickedness, Isa. 58. 6, 7. The Jewish
Doctors advised that they should not on that day
read those portions of Scripture which were proper
to affect them with delight and joy, because it was
a day to afflict their souls. 3. The perpetuity of
this institution; It shall be a statute for ever, v. 29,
34. It must not be intermitted any year, nor ever
let fall till that constitution should be dissolved, and
the type should be superseded by the antitype. As
long as we are continually sinning, we must be con
tinually repenting, and receiving the atonement.
The law of afflicting our souls for sin, is a statute
for ever, which will continue in force till we arrive
there where all tears, even those of repentance, will
be wiped from our eyes. The apostle observes ,it
as an evidence ofthe insufficiency of the legal sacri
fices to take away sin, and purge the conscience
from it, that in them there was a remembrance
made pfsin everyyear, upon the day of atonement,
Heb. 10. 1 . . 3. The annual repetition of the sacrifi
ces showed that there was in them only a faint and
feeble effort toward making atonement, it could be
done effectually only by offering up of the body of
Christ once for all, and that once was sufficient;
that sacrifice needed not to be repeated.
Let us therefore see what there was of gospel in
all this.
I. Here are typified the two great gospel-privile
ges, of the remission of sin, and access to God, both
which we owe to the mediation of our Lord Jesus.
Here then let us see, 1. The expiation of guilt
which Christ made for us. He is himself both the
Maker and the Matter of the atonement; for he is,
(1.) The Priest, the High Priest, that makes recon
ciliation for the sins of the people, Heb. 2. 17. He,
and he only, is par negotio—fit for the work, and
worthy of the honour: he is appointed by the
Father to do it, who sanctified him, and sent him
into the world for this purpose, that God might in
him reconcile the world to himself. He undertook
it, and for our sakes sanctified himself, and set him
self apart for it, John 17. 19. The high priest's
frequent bathing himself on this day, and perform
ing the service of it in fine linen clean and white,
signified the holiness of the Lord Jesus, his perfect
freedom from all sin, and his being beautified and
adorned with all grace. No man was to be with
the high priest when he made atonement, (v. 17.)
for our Lord Jesus was to tread the wine-press
alone, and of the people there must be none with

LEVITICUS, XVI.

421

him; (Isa. 63. 3.) therefore, when he entered upon
his sufferings, all his disciples forsook him and fled;
for if any of them had been taken and put to death
with him, it would have looked as if they had
assisted in making the atonement; none but thieves,
concerning whom there could be no such suspicion,
must suffer with him. And observe what the ex
tent of the atonement was, which the high priest
made; it was for the holy sanctuary, for the taber
nacle, for the altar, for the priests, and for all the
people, v. 33. Christ's satisfaction is that which
atones for the sins both of ministers and people, the
iniquities of our holy (and our unholy) things; the
title we have to the privileges of ordinances, our
comfort in them, and benefit by them, are all owing
to the atonement Christ made. But whereas_ the
atonement which the high priest made, pertained
only to the congregation of Israel, Christ is the
Propitiation, not for our sins only, that are Jews,
but for the sins of the whole Gentile world. And
in this also Christ infinitely excelled Aaron, that
Aaron needed to offer sacrifice for his own sin first,
which he was to make confession of upon the head
of his sin-offering; but our Lord Jesus had no sin of
his own to answer for; such a High Priest became
us, Heb. 7. 26. And therefore, when he was bap
tized in Jordan, whereas others stood in the water
confessing their sins, (Matth. 3. 6.) he went up
straightway out of the water, (v. 16. ) having no
sins to confess. (2.) As he is the High Priest, so
he is the Sacrifice with which atonement is made;
for he is all in all in our reconciliation to God.
Thus he was prefigured by the two goats, which
both made one offering: the slain goat was a type
of Christ dying for our sins; the scape-goat a type
of Christ rising again for our justification. It was
directed by lot, the disposal whereof was of the
Lord, which goat should be slain; for Christ was
delivered by the determinate counsel and fore
knowledge of God. [l.j'The atonement is said to
be completed by putting the sins of Israel upon the
head of the goat: they deserved to have been
abandoned and sent into a land of forgetfulness, but
that punishment was here transferred to the goat
that bore their sins; with reference to which God is
said to have laid upon bur Lord Jesus (the Sub
stance of all these shadows) the iniquity of us all,
Isa. 53. 6. And he is said to have borne our sins,
even the punishment of them, in his own body upon
the tree, 1 Pet. 2. 24. Thus was he made sin for
us, that is, a Sacrifice for sin, 2 Cor. 5. 21. He
suffered and died, not only for our good, but in our
stead, and was forsaken, and seemed to be forgot
ten for a time, that we might not be forsaken and
forgotten for ever. Some learned men have com
puted that our Lord Jesus was baptized of John in
Jordan upon the tenth day of the seventh month,
which was the very day of atonement; then he en
tered upon his office as Mediator, and was imme
diately driven of the Spirit into the wilderness, a
land not inhabited. [2.] The consequence of this
was, that all the iniquities of Israel were carried
into a land of forgetfulness. Thus Christ, the
Lamb of God, takes away the sin of the world, by
taking it upon himself, Job 1. 29. And when God
forgives sin, he is said to remember it no more,
(Heb. 8. 12.) to cast it behind his back, (Isa. 38, 17.)
into the deptlis of the sea, (Mic. 7. 19.) and to sepa
rate it as far as the east is from the west, Ps. 103. 12.
2. The entrance into heaven, which Christ made
for us, is here typified by the high priest's entrance
into the most holy place. This the apostle has ex
pounded, (Heb. 9. 7, &c.) and he shows, (1.) That
heaven is the holiest of all, but not of that building,
and that the way into it by faith, hope, and prayer,
through a'Mediator, was not then so cleariy mani
fested as it is to us now by the gospel, (2.) That

Christ our High Priest entered into heaven at his
ascension once for all, and as a public Person in the
name of all his spiritual Israel, and through the
vail of his flesh, which was rent for that purpose,
Heb. 10. 20. (3.) That he entered by his own
blood, (Heb. 9. 12.) taking with him to heaven the
virtues of the sacrifice he offered on earth, and so
sprinkling his blood, as it were, before the mercy-
seat, where it speaks better things than the blood
of bulls and goats could do. Hence he is said to
appear in the midst of the throne as a lamb that
had been slain, Rev, 5. 6. And though he had no
sin of his own to expiate, yet it was by his own
merit that he obtained for himself a restoration to
his own ancient glory, (John 17. 4, 5.) as well as an
eternal redemption for us, Heb. 9. 12. (4.) The
high priest in the holy place burned incense, which
-typified the intercession that Christ ever lives to
make for us within the vail, in the virtue of his
satisfaction. And we could not expect to live, no,
not before the mercy-seat, if it were not covered
with the cloud of this incense. Mere mercy itself
will not save us, without the interposal of a Media
tor. The intercession of Christ is there set forth
before God as incense, as this incense. And as the
high priest interceded for himself first, then for his
household, and then for all Israel, so our Lord Je
sus, in the 17th of St John, (which was a specimen
of the intercession he makes in heaven,) recom
mended himself first to his father, then his disci
ples who were his household, and then all that
should believe on him through their word, as all
Israel; and having thus adverted to the uses and in
tentions of his offering, he was immediately seized
and crucified, pursuant to these intentions. (5.)
Herein the entry Christ made far exceeded Aaron's,
that Aaron could not gain admission, no not for his
own sons, into the most holy place; but our Lord
Jesus has consecrated for us also a new and living
way into the holiest, so that we also have boldness
to enter, Heb. 10. 19, 20. And, lastly, The high
priest was to come out again, but our Lord Jesus
ever lives, making intercession, and always appears
in the presence -of God for us, whither as the Fore
runner he is for us entered, and where as Agent he
continues for us to reside.
II. Here are likewise typified the two great gos
pel-duties of faith and repentance, by which we
are qualified for' the atonement, and come to be en
titled to the benefit of it. 1. By faith we must put
our hands upon the head of the Offering, relying on
Christ as the Lord our Righteousness, pleading his
satisfaction, as that which was alone able to atone
for our sins, and procure us a pardon; " Thou shalt
answer Lord, for me. This is all I have, to say for
myself, Christ has died, yea, rather has risen again;
to his grace and government I entirely submit my
self, and in him 1 receive the atonement," Rom. 5.
11. 2. By repentance we must afflict our souls; not
only fasting for a time from the delights of the
body, but inwardly sorrowing for our sins, and liv
ing a life of self-denial and mortification. We
must also make a penitent confession of sin, and
this with an eye to Christ, whom we have pierced,
and mourning because of him; and with a hand of.
faith upon the atonement, assuring ourselves, that
if we confess our sins, God is faithful and just to
forgive us our sins, and to cleanse us from all un
righteousness. Lastly, In the year of jubilee, the
trumpet which proclaimed the liberty, was ordered
to be sounded in the close of the day of atonement,
ch. 25. 9. For, the remission of our debt, release
from our bondage.and our return to our inheritance,
are all owing to the mediation and intercession of
Jesus Christ. By the atonement we obtain rest for
our souls, and all the glorious liberties of the chil
dren of God.

422

LEVITICUS, XVII.

CHAP. XVII.
After the law concerning the atonement to be made for all
Israel by the high priest, at the tabernacle, with the
blood of bulls and goats ; in this chapter we have two
prohibitions necessary for the preservation of the honour
of that atonement. I. That no sacrifice should be
offered by any other than the priests, nor any where but
at the door of the tabernacle, and this upon pain of
death, v. 1 . . 9. II. That no blood should be eaten, and
this under the same penalty, v. 10 . . 16.
1. k ND the Lord spake unto Moses,
J\. 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 Lord hath commanded, saying,
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: 5. To the end that the chil
dren of Israel may bring their sacrifices,
which they offer in the open field, even that
they may bring them unto the Lord, unto
the door of the tabernacle of the congrega
tion unto the priest, and offer them for
peace-offerings unto the Lord. 6. And
the priest shall sprinkle the blood upon the
altar of the Lord, at the door of the taber
nacle of the congregation, and burn the fat
for a sweet savour unto the Lord. 7. And
they shall no more offer their sacrifices unto
devils, after whom they have gone a whor
ing. This shall be a statute for ever unto
them throughout their generations. 8. And
thou shalt say unto them, Whatsoever man
there be of the house of Israel, or of the
strangers which sojourn among you, that
offereth a burnt-offering or sacrifice, 9.
And bringeth it not unto the door of the
tabernacle of the congregation, to offer it
unto the Lord, even that man shall be cut
off from among his people.
This statute obliged all the people of Israel to
bring all their sacrifices to God's altar, to be offer
ed there. And as to this matter we must consider,
I. How it stood before. 1. It was allowed to all
people to build altars, and offer sacrifices to God,
where they, pleased. Wherever Abraham had a
tent, he built an altar, and every master of a family
was a priest to his own family, as Job, ch. 1. 5. 2.
This liberty had been an occasion of idolatry.
When every man was his own priest, and had an
altar of his own, by degrees, as they became vain
in their imaginations, they invented Gods of their
own, and offered their sacrifices unto demons, v. 7.
The word signifies rough or hairy goats, because it
is probable that in that shape the evil spirits often
appeared to them, to invite their sacrifices, and to
signify their acceptance of them. For the Devif,
ever since he became a revolter from God, and a
rebel against him, has set up for a rival with him,

and coveted to have divine honours paid him; ho
had the impudence to solicit our blessed Saviour to
fall down and worship him. The Israelites them
selves had learnt in Egypt to sacrifice to demoi.s.
And some of them, it should seem, practised it
even since the God of Israel had so gloriously ap
peared for them, and with them. They are said
to go a whoring after these demons; for it was such
a breach of their covenant with God, as adultery is
of the marriage covenant: and they were as strongly
addicted to their idolatrous worships, and as hardly
reclaimed from them, as those that have given
themselves over to fornication, to work all unclean
ness with greediness; and therefore it is with refer
ence to this that God calls himself a jealous God.
II. How this law settled it 1. Some think that
the children of Israel were by this law forbidden,
while they were in the wilderness, to kill any beef,
or mutton, or veal, or lamb, or goat, even for their
common eating, but at the door of the tabernacle;
where the blood and the fat were to be offered to
God upon the altar, and the flesh to be returned
back to the offerer, to be eaten as a peace-offering,
according to the law. And the statute is so word
ed, (v. 3, 4. ) as to favour this opinion, for it speaks
generally of killing any ox, or lamb, or goat The
learned Dr. Cudworth puts this sense upon it, and
thinks that while they had their tabernacle so near
them in the midst of their camp, they ate no flesh
but what had first been offered to God; but that,
when they were entering Canaan, this constitution
was altered, (Deut. 12. 21. ) and they were allowed
to kill their beasts of the flock and herd at home,
as well as the roebuck and the hart; only thrice a
year they were to see God at his tabernacle, and to
eat and drink before him there. And it is probable
that in the wilderness they did not eat much flesh,
but that of their peace-offerings, preserving what
cattle they had, for breed, against they came to
Canaan; therefore they murmured for flesh, being
weary of manna; and Moses on that occasion
speaks as if they were very sparing of the flocks
and herds, Numb. 11. 4, 22. Yet it is hard to con
strue this as a temporary law, when it is expressly
said to be a statute for ever, v. 7. And therefore,
2. It should seem rather to forbid only the killing
of beasts for sacrifice any where but at God's altar.
They must not offer sacrifice, as they had done, in
the open fields, (v. 5. ) no not to the true God, but
it must be brought to the priest, to be offered on the
altar ofthe Lord: and the solemnity they had lately
witnessed of consecrating both the priests and the
altar, would serve for a good reason why they
should confine themselves to both these, that God
had so signally appointed and owned. This law
obliged not only the Israelites themselves, but the
proselytes, or strangers that were circumcised and
sojourned among them, who were in danger of re
taining an affection to their old ways of worship.
If any should transgress this law, and offer sacrifice
any where but at the tabernacle, (1.) The guilt was
great; blood shall be imputed to that man, he hath
shed blood, v. 4. Though it was but a beast he had
killed, yet, killing it otherwise than God had ap
pointed, he was looked upon as a murderer. It is
by the divine grant that we have liberty to kill the
inferior creatures, which we are not entitled to the
benefit of, unless we submit to the limitations of it,
which are, that it be not done either with cruelty
or with superstition, Gen. 9. 3, 4. Nor was there
ever any greater abuse done to the inferior crea
tures, than when they were made either false gods,
or sacrifices to false gods, which the apostle per
haps has special reference to, when he speaks of
the vanity and bondage of corruption which the
creature was made subject to, Rom. 8. 20, 21, com
pare ch. 1. 23, 25. Idolatrous sacrifices were

LEVITICUS, XVII.

ooked upon, not only as adultery, but as murder;
he that offereth them is as if he slew a man, Isa.
66. 3. (2.) The punishment should be severe,
That man shall be cut off from among his people.
Either the magistrate must do.it, if it were manifest
and notorious, or, if not, God would take the work
into his Own hands, and the offerer should be cut
off by some immediate stroke of divine justice.
The reasons why God thus strictly ordered all their
sacrifices to be offered at one place were, [1.] For
the preventing of idolatry and superstition: that
sacrifices might be offered to God, and according to
the rule, and without innovations, they must always
be offered -by the hands of the priests, who were
servants in God's house, and under the eye of the
high priest, who was ruler of the house, and took
care to see every thing done according to God's
ordinance. [2. ] For the securing of the honour of
God's temple and altar; the peculiar dignity of
which would be endangered, if they might offer
their sacrifices any where else as well as there.
[3.] For the preserving of unity and brotherly
love among the Israelites; that, meeting all at one
altar, as all the children ofthe family meet daily at
one table, they might live and love as brethren, and
be as one man, of one mind in the Lord.
III. How this law was observed. I. While the
Israelites kept their integrity, they had a tender
and very jealous regard to this law, as appears by
their zeal against the altar which was erected by
the two tribes and a half, which they would by no
means have left standing, if they had not been satis
fied that it was never designed, nor should ever be
used, for sacrifice or offering, Josh. 22. 12, &c. 2.
The breach of this law was for many ages the scan
dalous and incurable corruption of the Jewish church;
witness that complaint which so often occurs in the
history even of the good kings, Howbeit the high
places were not taken away; and it was an inlet to
the grossest idolatries. Yet this law was, in extra
ordinary cases, dispensed with. Gideon's sacrifice,
(Judg. 6.26.) Manoah's, (Judg. 13. 19.) Samuel's,
(1 Sim. 7.9.-9. 13.— 11. 15.) David's, (2 Sam.
24. 18.) and Elijah's, (1 Kings 18. 23.) were ac
cepted, though not offered at the usual place; but
these were all either ordered by angels, or offered
by prophets; and some think, that, after the deso
lation of Shiloh, and before the building of the tem
ple, while the ark and altar were unsettled, it was
more allowable to offer sacrifice elsewhere.
IV. How this matter stands now, and what use
we are to make of this law. 1. It is certain that
the spiritual sacrifices we are now to offer, are not
confined to any one place. Our Saviour has made
this clear, (John 4. 21.) and the apostle, (ITim.
2. 8.) according to the prophecy, that in every
place incense should be offered, Mai. 1. 11. We
have now no temple or altar that sanctifies the gift,
nor does the gospel-unity lie in one place, but in
one heart, and the unity of the spirit. 2. Christ is
our Altar, and the true Tabernacle; (Heb. 8. 2. —
13. 10.) in him God dwells among us, and it is in
him that our sacrifices are acceptable to God, and
in him only, 1 Pet. 2. 5. To set up other media
tors, or other altars, or other expiatory sacrifices, is,
in effect, to set up other gods. He is the Centre of
unity, in whom all God's Israel meet. 3. Yet we
are to have respect to the public worship of God,
not forsaking the assemblies of his people, Heb. 10.
25. The lord loves the gates ofZion more than all
the dwellings of Jacob, and so should we; see Ezek.
20. 40. Though God will graciously accept our
family-offerings, we must not therefore neglect the
door of the tabernacle.
1 0. And whatsoever man there be of the
house of Israel, or ofthe strangers that so-

423
journ among you, that eatefh any manner
of blood, I will even set my face against that
soul that eateth blood, and will cut him off
from among his people. 1 1 . For the life of
the flesh is in the blood; and I have given
it to you upon the altar, to make an atone
ment for your souls : for it is the blood that
maketh an atonement for the soul. 12.
Therefore I said unto the children of Is
rael, No soid of you shall eat blood, nei
ther shall any stranger that sojourneth
among you eat blood. 13. And whatsoev
er man there be ofthe children of Israel, or
of the strangers that sojourn among you,
which hunteth, 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: therefore I said
unto the children of Israel, Ye shall eat the
blood of no manner of flesh : for the life of
all flesh is the blood thereof; whosoever
eateth it shall be cut off. 1 5. And every soul
that eateth 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 himself in
water, and be unclean until the even ; then
shall he be clean. 16. But if he wash
them not, nor bathe his flesh, then he shall
bear his iniquity.
We have here,
A repetition and confirmation of the law against
eating blood. We have met with this prohibition
twice before here in the levitical law, (ch. 3. 17. —
7. 26. ) beside the place it had in the precepts of
Noah, Gen. 9. 4. But here,
1. The prohibition is repeated again and again, and
reference had to the formerlaws to this purport; (v.
12.) Isaidto the children of Israel, No soul of you
shall eat blood; and again, (v. 14.) Ye shall eat the
blood of no manner of flesh. A great stress is laid
upon it, as a law which has more in it than, at first
view, one would think.
2. It is made binding, not only on the house of
Israel, but on the strangers that sojourned among
them, (v. 10. ) which perhaps was one reason why
it was thought advisable, for a time, to forbid blood
to the Gentile converts, Acts 15. 29.
3. The penalty annexed to this law is very severe,
(v. 10.) I will even set my face against that soul
that eateth blood, if he do it presumptuously, and
will cut him off; and again, (v. 14.) He shall be
cut off. Note, God's wrath will be the sinner's
ruin. Write that man undone, for ever undone,
against whom God sets his face; for what creature
is able to confront the Creator?
4. A reason is given for this law, (v. 11.) because
it is the blood that makes atonement for the soul;
and therefore it was appointed to make atonement
with, because the life of the flesh is the blood: the
sinner deserved to die, therefore the sacrifice must
die; now the blood being so the life, that ordina
rily beasts were killed for man's use by the draw
ing out of all their blood, God appointed the sprink
ling or pouring out of the blood of the sacrifice upon
the altar, to signify that the life of the sacrifice was

424

LEVITICUS, XVI11.

given to God instead >fthe sinner's life, and as a
ransom or counter-price for it; therefore without
shedding of blood there was no remission, Heb. 9.
22. For this reason they must eat no blood, and,
1. It was then a very good reason; for God would
by this means preserve the honour of that way of
atonement which he had instituted, and keep up m
the minds ot the people a reverent regard to it
The blood of the covenant being then a sensible ob
ject, no Mood must be either eaten, or trodden un
der foot as a common thing; as they must have no
ointment or perfume like that which God ordered
them to make for himself. But, (2.) This reason
is now superseded, which intimates that the law it
self was ceremonial, and is now no longer in force:
the blood of Christ, who is come, (and we are to
look for no other,) is that alone which makes atone
ment for the soul, and of which the blood of the sa
crifices was an imperfect type: the coming of the
substance does away the shadow. The blood of
beasts is no longer the ransom, but Christ's blood
only; and therefore there is not now that reason for
abstaining from blood that was then; and we cannot
suppose it was .the will of God, that the law should
survive the reason of it. The blood, provided it be
so prepared as not to be unwholesome, is now al
lowed for the nourishment of our bodies, because it
is no longer appointed to make an atonement for
the soul. (3.) Yet it has still a useful significancy:
the life is in the blood; it is the vehicle of the ani
mal spirits, and God would have his people to re
gard the life even of their beasts, and not to be cruel
and hard-hearted, nor to take delight in any thing
that is barbarous. They must not be a blood-thirsty
people. The- blood then made atonement figura
tively; now, the blood of Christ makes atonement
really and effectually; to that therefore we must
have a reverent regard, and not use it as a common
thing; for he will set his face against those that do
so, and they shall be cut off, Heb. 10. 29.
5. Some other precepts are here given as ap
pendages to this law, and hedges about it. (1.)
They must cover the blood of that which they took
in hunting, v. 13. They must not only not eat it,
but give it a decent burial, in token of some myste
ry which they must believe lay hid in this consti
tution. The Jews look upon this as a very weighty
precept, and appoint that the blood should be co
vered with these words, Blessed be he that hath
sanctified us by his precepts, and commanded us to
cover blood. (2.) They must not eat that which
died of itself, or was torn of beasts, (v. 15. ) for the
blood was either not at all, or not regularly drawn
out of them. God would have them to be curious
in their diet, not with the curiosity that gratifies the
sensual appetite, but with that which checks and
restrains it God would not allow his children to
eat every thing that came in their way with greedi
ness, but to consider diligently what was before
them, that they might learn in other things to ask
questions for conscience-sake. They that few up
on the spoil, sinned, 1 Sam. 14. 32, 33. If a man
did, through ignorance or inconsideration, eat the
flesh of any beast not duly slain, he must wash him
self and his clothes, else he bore his iniquity, v. 15,
16. The pollution was ceremonial, so was the puri
fication from it; but if a man slighted the prescrib
ed method of cleansing, or would not submit to it,
he thereby contracted moral guilt. See the nature
of a remedial law ; he that obeys it, has the benefit
of it; he that does not, not only remains under his
former guilt, but adds to that the guilt of contemn
ing the provisions made by divine grace for his re
lief, and sins against the remedy.
CHAP. XVllI.
Here is, I. A general law against all conformity to the
corrupt usages of the heathen, v. 1 . . 6. II. Particular

laws, 1. Against incest, v. 6.. 18. 2. Against beastly
lusts, and barbarous idolatries, v. 19 . . 23. III. The en
forcement of these laws from the ruin of the Canaanites,
v. 24 . . 30.
1. A ND the Lord spake unto Moses,
OjL 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 ordi
nances. 4. Ye shall do my judgments, and
keep mine ordinances, to walk therein : 1
am the Lord your God. 5. Ye shall there
fore keep my statutes and my judgments ;
which if a man do, he shall live in them : I
am the Lord.
After divers ceremonial institutions, God here re
turns to give them moral precepts. The former
are still of use to us as types, the latter still binding
as laws. We have here,
1. The sacred authority by which these laws are
enacted; I am the Lord your God, (v. 1, 4, 30.)
and I am the Lord, v. 5, 6, 21. The Lord who
has a right to rule all, your God who has a peculiar
right to rule you. Jehovah is the Fountain of being,
and therefore the Fountain of power, whose we are,
whom we are bound to serve, and who is able to
punish all disobedience. Your God, to whom you
have consented, in whom you are happy, to whom
you he under the highest obligations imaginable,
and to whom you are accountable.
2. A strict caution to take heed of retaining the
relics of the idolatries of Egypt, where they had
dwelt, and of receiving the infection of the idola
tries of Canaan, whither they were now going, v. 3.
Now that God was by Moses teaching them his or
dinances, there was aliquid dediscendum — some
thing to be unlearned, which they had sucked in
with their milk in Egypt, a country noted for idola
try; Ye shall not do after the doings of the land of
Egypt. It would be the greatest absurdity in it
self, to retain such an affection for their house of
bondage, as to be governed in their devotions by the
usages of it; and the greatest ingratitude to God,
who had so wonderfully and graciously delivered
them. Nay, being governed by a spirit of contra
diction, even after they had received these ordinan
ces of God, they would be in danger of admitting
the wicked usages of the Canaanites, and of inher
iting their vices with their land. Of this danger
they are here warned, Ye shall not walk in their
ordinances. Such a tyrant is custom, that their
practices are called ordinances, and they became
rivals even with God's ordinances, and God's pro
fessing people were in danger of receiving law from
them. 3. A solemn charge to them to keep God's judg
ments, statutes, ana ordinances, v. 4, 5. To this
charge, and many similar ones, David seems to re
fer, in the many prayers and professions he makes
relating to God's laws in the 119th Psalm. Ob
serve here, (1.) The great rule of our obedience;
God's statutes and judgments. Those we must
keep to walk therein. We must keep them in our
books, and keep them in our hands, that we may
practise them in our hearts and lives. Remember
God's commandments to do them; (Ps. 103. 18.) we
must keep in them, as our way to travel in; keep to
them, as our rule to work by; keep them as our
treasure, as the apple of our eye, with the utmost
care and value. (2.) The great advantage of our

LEVITICUS, XVIII.

obedience; Which if a man do, he shall live in them,
that is, "he' shall be happy here and hereafter."
We have reason to thank God, [1.] That this is
still in force as a promise, with a very favourable
construction of the condition. If we keep God's
commandments in sincerity, though we come short
of a sinless perfection, we shall find that the way of
duty is the way of comfort, and will be the way of
happiness. Godliness has the promise of life, 1
Tim. 4. 8. Wisdom has said, Keep my command
ments, and live; and if through the Spirit we morti
fy the deeds of the body, (which are to us as the
usages of Egypt were to Israel,) we shall live. [2.]
That it is not so in force ;n the nature of a cove
nant, as that the least transgression shall for ever
exclude us from this life. The apostle quotes this
twice, as opposite to the faith which the gospel re
veals. It is the description of the righteousness
which is by the law, the man that doeth them shall
live iv avTols — in them, (Rom. 10. 5.) and is urg
ed to prove, that the law is not of faith, Gal. 3. 12.
The alteration which the gospel has made, is in the
last word; still the man that doeth them shall live,
but not live in them: for the law could not give life,
because we could not perfectly keep it: it was weak
through the flesh, not in itself; but now the man that
doeth them shall live by the faith of the Son of God.
He shall owe his life to the grace of Christ, and
not to the merit of his works;, see Gal. 3- 21, 22.
The just ahull live, but they shall live by faith, by
virtue of their union with Christ, who is their Life.
6. None of you shall approach to any
that is near of kin to him, to uncover their
nakedness: I am the Lord. 7. The na
kedness of thy father, or the nakedness of
thy mother, shalt thou not uncover : she is
thy mother ; thou shalt not uncover her na
kedness. 8. The nakedness of thy father's
wife shalt thou not uncover : it is thy fa
ther's nakedness. 9. The nakedness of thy
sister, the daughter of thy father, or daugh
ter of thy mother, whether she be born at
home, or born abroad, even their nakedness
thou shalt not uncover. 10. The naked
ness of thy son's daughter, or of thy daugh
ter's daughter, even their nakedness thou
shalt not uncover : for theirs is thine own
nakedness. 1 1. The nakedness of thy fa
ther's wife's daughter, begotten of thy fa
ther, (she is thy sister,) thou shalt not un
cover her nakedness. 12. Thou shalt not
uncover the nakedness of thy father's sister :
she is thy father's near kinswoman. 13.
Thou shalt not uncover the nakedness of
thy mother's sister : for she is thy mother's
near kinswoman. 14. Thou shalt not un
cover the nakedness of thy father's brother,
thou shalt not approach to his wife : she is
thine aunt. 15. Thou shalt not uncover
the nakedness of thy daughter-in-law: she
is thy son's wife ; thou shalt not uncover her
nakedness. 16. Thou shalt not uncover
the nakedness of thy brother's wife : it is
thy brother's nakedness. 17. Thou shalt
not uncover the nakedness of a woman and
her daughter, neither shalt thou take her
Vol. i.— 3 H

425
son's daughter, or her daughter's daughter,
to uncover her nakedness ; for they are her
near kinswomen : it is wickedness. 1 8.
Neither shalt thou take a wife to her sister,
to vex her, to uncover her nakedness, be
sides the other in her life-rime.
These laws relate to the seventh commandment,
and, no doubt, are obligatory on us under the gos
pel, for they are consonant to the very light and law
of nature: one of the articles, that of a man's hav
ing his father's wife, the apostle speaks of as a sin
not so much as named among the Gentiles, 1 Cor. 5.
1. Though some of the incests here forbidden were
practised by some particular persons among the hea
then, yet they were disallowed and detested, unless
among those nations who were become barbarous,
and were quite given up to vile affections.
Observe, 1. That which is forbidden as to the re
lations here specified, is approaching to them to un
cover their nakedness, v. 6. (l.)ltis chiefly in
tended to forbid the marrying of any of these rela
tions. Marriage is a divine institution ; that, and the
sabbath, the eldest of all others, of equal standing
with man upon the earth: it is intended for the com
fort of human life, and the decent and honourable
propagation of the human race, such as became
the dignity of man's nature, above that of the
beasts. It is honourable in all, and these laws are
for the support of the honour of it. It was requisite
that a divme ordinance should be subject to divine
rules and restraints, especially because it concerns
a thing wherein the corrupt nature of man is as apt
as in any thing to be wilful and impetuous in its de
sires, and impatient of check. Yet these prohibi
tions, beside their being enacted by an incontestable
authority, are in themselves highly reasonable and
equitable. [1.] By marriage two were to become
one flesh, therefore those that before were in a sense
one flesh by nature, could not, without the greatest
absurdity, become one flesh by institution; for the
institution was designed to unite those who before
were not united. [2.] Marriage puts an equality
between husband and wife; " Is she not thy com
panion taken out of thy side?" Therefore if those
who before were superior and inferior, should inter
marry, (which is tlie case in most of the instances
here laid down, ) the order of nature would be taken
away by a positive institution, which must by no
means be allowed. The inequality between master
and servant, noble and ignoble, is founded in con
sent and custom, and there is no harm done if that
be taken away by the equality of marriage; but the
inequality between parents and children; uncles and
nieces, aunts and nephews, either by blood or mar
riage, is founded in nature, and is therefore perpetu
al, and cannot without confusion be taken away by
the equality of marriage, the institution of which,
though ancient, is subsequent to the order of nature.
[3.] No relations that are equal are forbidden, ex
cept brothers and sisters, either by the whole blood,
or half blood, or by marriage; and in this there is
not the same natural absurdity as in the former, for
Adam's sons must of necessity have married their
own sisters; but it was requisite that it should be
made by a positive law unlawful and detestable,
for the preventing of sinful familiarities between
those that in the days of their youth are supposed
to live in a house together, and yet cannot intermar
ry without defeating one of the intentions of mar
riage, which is the enlargement of friendship and
interest. If every man married his own sister, (as
they would be apt to do from generation to genera
tion, if it were lawful,) each family would be a
world to itself, and it would be forgotten that we
are members one of another. It is certain that this

426

LEVITICUS, XVIII.

has always been looked upon by the more sober
heathen as a most infamous and abominable thing;
and they who had not this law, yet were herein a
law to themselves. The making use of the ordi
nance of marriage for the patronising of incestuous
mixtures, is so far from justifying them or extenua
ting their guilt, that it adds the guilt of profaning
an ordinance of God, and prostituting that to the
vilest purposes, which was instituted for the no
blest ends. But, (2. ) Uncleanness, committed with
any of these relations out of marriage, is likewise,
without doubt, forbidden here, and no less intended
than the formers as also, all lascivious carriage,
wanton dalliance, and every thing that has the ap
pearance of this evil. Relations must love one an
other, and are to have free and familiar converse
with each other, but it must be with all purity; and
the less it is suspected of evil by others, the more
care ought the persons themselves to take, that Sa
tan do not get advantage against them, for he is a
very subtle enemy, and seeks all occasions against
us. 2. The relations forbidden are most of them
plainly described; and it is generally laid down as a
rule, that what relations of a man's own he is bound
up from marrying with, the same relations of his
wife he is likewise forbidden to marry with, for
they two are one. That law which forbids marry
ing a brother's wife, (v. 16. ) had an exception pe
culiar to the Jewish state, that if a man died with-
6ut issue, his brother, or next of kin, should marry
the widow, and raise up seed to the deceased,
(Deut 25. 5.) for reasons which held good only in
that commonwealth ; and therefore now that those
reasons have ceased, the exception ceases, and the
law is in force, that a man must in no case marry
his brother's widow. That article, (v. 18. ) which
forbids a man to take a wife to her sister, supposes
a connivance at polygamy, as some other laws then
did,(Exod. 21. 10. Deut. 21. 15. ) but forbids a man's
marrying two sisters, as Jacob did, because between
them who had before been equal, there would be
apt to arise greater jealousies and animosities than
between wives that were not so nearly related. If
the sister of the wife be taken for the concubine, or
secondary wife, nothing can be more vexing in her
life, or as long as she lives.
19. Also, thou shalt not approach unto a
woman, to uncover her nakedness, as long as
she is put apart for her uncleanness. 20.
Moreover, thou shalt not lie carnally with
thy neighbour's wife, to defile thyself with
her. 21. And thou shalt not let any of thy
seed pass through the fire to Moloch, neither
shalt thou profane the name of thy God: I
am the Lord. 22. Thou shalt not lie with
mankind as with womankind : it is abom
ination. 23. Neither shalt thou lie with
any beast, to defile thyself therewith ; nei
ther shall any woman stand before a beast
to lie down thereto : it is confusion. 24. De
file not you yourselves in any of these
things : for in all these the nations are defil
ed which I cast out before you : 25. And
the land is defiled : therefore I do visit the
iniquity thereof upon it, and the land itself
vomiteth out her inhabitants. 26. Ye
shall therefore keep my statutes and my
judgments, and shall not commit any of
these abominations ; neither any of your

own nation, nor any stranger that sojourn
eth among you; 27. (For all these abo
minations have the men of the land done
which were before you, and the land is de
filed ;) 28. That the land spue not you out
also, when ye defile it, as it spued out the
nations that were before you. 29. For who
soever shall commit any of these abomina
tions, even the souls that commit them shall
be cut off from among their people. 30.
Therefore shall ye keep mine ordinance,
that ye commit not any one of these abo
minable customs, which were committed
before you, and that ye defile not yourselves
therein : I am the Lord your God.
Here is,
I. A law to preserve the honour of the marriage-
bed, that it should not be unseasonably used, (v.
19. j nor invaded by an adulterer, v. 20.
II. A law against that which was the most unna
tural idolatry, causing their children to pass through
the fire to Moloch, v. 21.
Moloch (as some think) was the idol in and by
which they worshipped the sun, that great fire of
the world; and therefore in the worship of it, they
made their own children either sacrifices to this
idol, burning them to death before it; or devotees to
it, causing them to pass between two fires, as some
think, or to be thrown through one, to the honour
of this pretended deity; imagining that the conse
crating of but one of their children in this manner
to Moloch would procure good fortune for all the
rest of their children. Did idolaters thus give their
own children to false gods, and shall we think any
thing too dear to be dedicated to, or to be parted
with for, the true God ? See how this sin of Israel
(which they were afterward guilty of, notwithstan
ding this law) is aggravated by the relation which
they and their children stood in to God, (Ezek. 16.
20. ) Thou hast taken thy sons and thy daughters,
whom thou hast born unto me, and these thou hast
sacrificed. Therefore it is here called profaning
the name of their God; for it looked as if they thought
they were under greater obligations to Moloch than
to Jehovah; for to him they offered their cattle
only, but to Moloch their children.
III. A law against unnatural lusts, sodomy, and
bestiality, sins not to be named or thought of with
out the utmost abhorrence imaginable, v. 22, 23.
Other sins level men with the beasts, but these
sink them much lower. That ever there should
have been occasion for the making of these laws,
and that, since they are published, they should ever
have been broken, is the perpetual reproach and
scandal of the human nature; the giving of men
up to these vile affections was frequently the pun
ishment of their idolatries; so the apostle shows,
Rom. 1. 24.
IV. Arguments against these.and the like abom
inable wickednesses. He that has an indisputable
right to command us, yet because he will deal with
us as men, and draw with the cords of a man, con
descends to reason with us. 1. Sinners defile them
selves with these_ abominations; (x». 24.) Defile not
yourselves in any" of these things. All sin is defil
ing to the conscience, but these are sins that have a
particular turpitude in them. Our heavenly Fa
ther, in kindness to us, requires of us that we keep
ourselves clean, and do not wallow in the dirt. 2.
The souls that commit them shall be cut off, v. 29.
And justly; for, If any man defile the temple of God,
him shall God destroy, 1 Ccr, 3. 17. Fleshly lusts

LEVITICUS, XIX.

427

war against the soul, and will certainly be the rujn
of it, if God's mercy and grace prevent not. 3.
The land is defiled, v. 25. If such wickednesses as
these be practised and connived at, the land is there
by made unfit to have God's tabernacle in it, and the
pure and holy God will withdraw the tokens of his
gracious presence from it. It is also rendered un
wholesome to. the inhabitants, who are hereby in
fected with sin, and exposed to plagues; and it is
really nauseous and loathsome to all good men in it,
as the wickedness of Sodom was to the soul of
righteous Lot 4. These have been the abomina
tions of the former inhabitants, v. 24, 27. There
fore it was necessary that these laws should be
made, as antidotes and preservatives from the
plague are then necessary, when we go into an in
fected place. And therefore they should not prac
tise any such things; because the nations that had
practised them now lay under the curse of God,
and were shortly to fall by the sword of Israel.
They could not but be sensible how odious these
people had made themselves, who wallowed in this
mire, and how they stank in the nostrils of all good
men; and shall a people, sanctified and dignified as
Israel was, make themselves thus vile? When we
observe how ill sin looks in others, we should use
that as an argument with ourselves, with the ut
most care and caution to preserve our purity. 5.
For these and the like sins, the Canaanites were to
be destroyed: these filled the measure of the Amo
rites' iniquity, (Gen. 15. 16.) and brought down
that destruction of so many populous kingdoms,
which the Israelites were now shortly to be not on
ly the spectators, but the instruments of; Therefore
I do Visit the iniquity thereof upon it, v. 25. Note,
The tremendous judgments of God, executed on
those that are daringly profane and atheistical, are
intended as warnings to those who profess religion,
to take heed of every thing that has the least ap
pearance of, or tendency toward, profaneness or
atheism. Even the ruin of the Canaanites is an
admonition to the Israelites, not to do like them.
Nay, to show that not only the Creator is provoked,
but the creation burthened, by such abominations
as these, it is added, (v. 25.) The land itself vomit-
eth out her inhabitants. The very ground they went
upon did, as it were, groan under them, and was
sick of them, and not easy till it had discharged it
self of these enemies of the Lord, Isa. 1. 24. This
bespeaks the extreme loathsomeness of sin; sinful
man indeed drinks in iniquity like water, but the
harmless part of the creation even heaves at it, and
rises against it Many a house and many a town
have spued out the wicked inhabitants, as it were,
with abhorrence, Rev. 3. 16. Therefore take heed,
saith God, that the land, spue not you out also, v.
28. It was secured to them, and entailed upon
them, and yet they must expect that if they made
the vices of the Canaanites their own, with their
land their fate would be the same. Note, Wicked
Israelites are as abominable to God as wicked Ca
naanites, and more so, and will be as soon spued
out, or sooner. Such a warning as this here given
to the Israelites, is given by the apostle to the Gen
tile converts, with reference to the converted Jews,
in whose room they were substituted, (Rom. 11. 19,
&c.) they must take heed of falling by the same ex
ample of unbelief, Heb. 4. 11, Apply it more
generally; and let it deter us effectually from all
sinful courses, to consider how many they have
been the ruin of. Lay the ear of faith to the gates
of the bottomless pit, and hear the doleful shrieks
and outcries of damned sinners, whom earth has
spued out, and hell has swallowed, that find them
selves undone, for ever undone, by sin; and tremble
lest this be your portion at last. God's threaten-
ings and judgments should frighten us from sin.

Lastly, The chapter concludes with a sovereign
antidote against this infection, (v. 30.) Therefore
ye shall keep mine ordinance, that ye commit not
any one of these abominable customs. This is the
remedy prescribed. Note, 1. Sinful customs are
abominable customs, and their being common and
fashionable does not make them at all the less abo
minable, nor should we the less abominate them,
but the more; because the more customary they are,
the more dangerous they are. 2. It is of pernicious
consequence to admit and allow of any one sinful
custom, because one will make way for many. Uno
absurdo dato, mille sequuntur — ddmit but a single
absurdity, you invite a thousand. The way of sin
is downhill. 3. A close and constant adherence to
God's ordinances is the most effectual preservative
from the infection of gross sin. The more we taste
of the sweetness, and feel of the power, of holy ordi
nances, the less attachment we shall have to the for
bidden pleasures of sinners' abominable customs.
It is the grace of God only that will secure us, and
that grace is to be expected only in the use of the
means of grace. Nor does God ever leave any to
their own hearts' lusts, till they have first left him
and his institutions.
CHAP. XIX.
Some ceremonial precepts there are in this chapter, but
most of them are moral. One would wonder, that, when
some ofthe lighter matters of the law are greatly enlarg
ed upon, (witness two long chapters concerning the le-
firosy,) many Of the weightier matters are put into a
ittle compass: divers of the single verses of this chapter
contain whole laws concerning judgment and mercy; for
these are things which are manifest in every man's con
science; men's own thoughts are able to explain these,
and lo comment upon them. I. The laws of this chap
ter, which were peculiar to the Jews, are, I. Concerning
their peace-offerings, v. 5 . . 8. 2. Concerning the glean
ings of their fields, v. 9, 10. 3. Against mixtures of their
cattle, seed, and cloth, v. 19. 4. Concerning their trees,
v. 23 . . 25. 5. Against some superstitious usages, v.
26 . . 28. But, II. Moat of these precepts are obligatory
on us, for they are expositions of most of the ten com
mandments. 1. Here is the preface to the ten command
ments, I am the Lord, repeated here fifteen times. 2. A
sum of the ten commandments. All the first table in
that. Be ye holy, v. 2. All the second table in that, Thou
shalt love thy neighbour, (v. 18.) and an answer to that
question, Who is my neighbour? v. 33, 34. 3. Something
of each commandment. (1.) The first commandment
implied in that which is often repeated here, I am your
God. And here is a prohibition of enchantment, (v. 26. )
and witchcraft, (v. 31.) which make a god of the Devil.
(2.) Idolatry, against the second commandment, is for
bidden, v. 4. (3.) Profanation of God's name, against
the third, v. 12. (4.) Sabbath sanctification is pressed,
v. 3, 30. (5.) Children are required to honour their pa
rents, (v. 3.) and the aged, v. 32. (6.) Hatred and re
venge are here forbidden, against the sixlh command
ment, v. 17, 18. (7.) Adultery, (v. 20. .22.) and
whoredom, v. 29. (8.) Justice is here required in judg
ment, (v. 15.) theft forbidden, (v. II.) fraud, and with
holding dues, (v. 13.) and false weights, v. 35, 36. (9.)
Lying, v. 11. Slandering, v. 14. Tale-bearing, and
false-witness bearing, v. 16. (10.) The tenth command
ment laying a restraint upon the heart, so does that, (v.
17.) Thou shalt not hate thy brother in thy heart. And
here is a solemn charge to observe all these statutes, v.
37. Now these are things which need not much help for
the understanding of them, but require constant care and
watchfulness for the observing of them. Jl good under-
• standing have all they that do these commandments.
1. k ND the Lord spake unto Moses,
f\. saying, 2. Speak unto all the con
gregation of the children of Israel, and say
unto them, Ye shall be holy: for I the
Lord your God am holy. 3. Ye shall fear
every man his mother, and his father, and
keep my sabbaths: I am the Lord your
God. . 4. Turn ye not unto idols, nor meke

428

LEVITICUS, XIX

to yourselves molten gods: I am the Lord
your God. 5. And if you offer a sacrifice
of peace-offerings unto the Lord, ye shall
offer it at your own will. 6. It shall be
eaten the same day ye offer it, and on the
morrow : and if aught remain until the third
day, it shall be burnt in the fire. 7. And if
it be eaten at all on the third day, it is
abominable; it shall not be accepted.' 8.
Therefore 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 off fiom among his people. 9.
And when ye reap the harvest of your land,
thou shalt not wholly reap the corners of
thy field, neither shalt thou gather the glean
ings of thy harvest. 10. And thou shalt not
glean thy vineyard, neither shalt thou gath
er every grape of thy vineyard ; thou shalt
leave them for the poor and stranger : I am
the Lord your God.
Moses is ordered to deliver the summary of the
laws to all the congregation ofthe children of Israel;
(v. 2. ) not to Aaron and his sons only, but to all the
people, for they were all concerned to know their
duty. Even in the darker ages of the law, that reli
gion could not be of God which boasted of ignorance
as its mother. Moses must make known God's
statutes to all the congregation, and proclaim them
through the camp. These laws, it is probable, he
delivered himself to as many of the people as could
be within hearing at once, and so by degrees at se
veral times to them all. Many of the precepts here
given they had received before, but it was requisite
that they should be repeated, that they might be
remembered; precept must be upon precept, and
line upon line, and all little enough.
In these verses,
1. It is required that Israel be a holy people, be
cause the God of Israel is a holy God, v. 2. Their
being distinguished from all other people by peculiar
laws and customs, was intended to teach them a
real separation from the world and the flesh, and an
entire devotedness to God. And this is now the
law of Christ, (The Lord bring every thought
within us into obedience to it!) Ye shall be holy,
for lam holy, 1 Pet 1. 15, 16. We are the follow
ers of the holy Jesus, and therefore must be, ac
cording to our capacity, consecrated to God's ho
nour, and conformed to his nature and will. Israel
was sanctified by the types and shadows, (ch. 20.
8.) but we are sanctified by the truth, or substance
of all those shadows, John 17. 17. Tit. 2. 14.
II. That children be obedient to their parents,
(v. 3.) Ye shall fear every man his mother and his
father. 1. The fear here required is the same
with the honour commanded by the fifth command
ment; see Mai. 1. 6. It includes inward reverence
and esteem, outward expressions of respect, obedi
ence to the lawful commands of parents, care and
endeavour to please them and make them easy, and
to avoid every thing that may offend and grieve
them and incur their displeasure. The Jewish doc
tors ask, "What is this fear that is owing to a
father?" And they answer, " It is not to stand in
his way, nor to sit in his place, not to contradict
what he says, or to carp at it, not to call him by his
name, either living or dead, but " My Father," or
" Sir;" it is to provide for him if he be poor, and the
like. " 2. Children, when they grow up to be men,
must not think themselves discharged from this

duty: every man, though he is a wise man. and a
great man, yet must reverence his parents, because
they are his parents. 3. The mother is put first,
which is not usual, to show that the duty is equally
owing to both; if the mother survive the father, still
she must be reverenced and obeyed. 4. It is added,
and keep my sabbaths. If God provides by his law
for the preserving of the honour of parents, parents
must use their authority over their children for the
preserving of the honour of God, particularly the
honour of his sabbaths, the custody of which is very
much committed toparents by the fourth command
ment, Thou, and thy son, and thy daughter. The
ruin of young people has often been observed to be
gin in the contempt of theirparents, and the profa
nation of the sabbath-day. Fitly therefore are these
two precepts here put together in the beginning of
this abridgment of the statutes, Ye shall fear every
man his mother and his father, and keep my sab
baths. Those are hopeful children, and likely to do
well, that make conscience of honouring their pa
rents, and keeping holy the sabbath-day. 5. '1 he
reason added to both these precepts is, "I am the
Lord your God; the Lord of the sabbath, ani* the
God of your parents."
III. That God only be worshipped, and not by
images, (v. 4.) " Turn ye not to idols; to Elilim,
to vanities, things of no power, no value, gods that
are no gods. Turn not from the true God to false
ones, from the mighty God to impotent ones, from
the God that will make you holy and happy to those
that will deceive you, debauch you, ruin you, and
make you for ever miserable. Turn not your eye
to them, much less your heart. Make not your
selves gods, the creatures of your own fancy, nor
think to worship the Creator by molten gods. You
are the work of God's hands, be not so absurd as tc
worship gods the VJork of your own hands. " Mol
ten gods are specified tor the sake of the molten
calf. IV. That the sacrifices of their peace-offerings
should always be offered, and taken, according to
the law, v. 5 . . 8. There was some particular rea
son, it is likely, for the repetition of this law, rather
than any other relating to the sacrifices. The eat
ing of the peace-offerings was the people's part, and
was done from under the eye of the priests, and
perhaps some of them had kept the cold meat of
their peace-offerings, as they had done the manna,
(Exod. 16. 20.) longer than was appointed, which
occasioned this caution; see the law itself before,
ch. 7. 16. . 18. God will have his own work done
in his own time. Though the sacrifice was offered
according to the law, if it was not eaten according
to the law, it was not accepted. Though ministers do
their part, what the better, if people do not their's?
There is work to be done after our spiritual sacrifi
ces, in a due improvement of them; if this be neg
lected, all is in vain.
V. That they should leave the gleanings of their
harvest and vintage for the poor, v. 9, 10. Note,
Works of piety must be always attended with works
of charity, according as our ability is. When they
gathered in their corn, they must leave some stand
ing in the corner of the field; the Jewish doctors
say, " It should be a sixtieth part ofthe field;" and
they must also leave the gleanings and the small
clusters of their. grapes, which at first were over
looked. This law, though not binding now in the
letter of it, yet teaches us, 1. That we must not be
covetous and griping, and greedy of every thing we
can lay any claim to; nor insist upon our right in
things small and trivial. 2. That we must be
well-pleased to see the poor supplied and refreshed
with the fruit of our labours. We must not think
every thing lost that goes beside ourselves, nor any
thing wasted that goes to the poor. 3. That times

LEVITICUS, XIX.

429

of joy, such as harvest-time is, are proper times for
chanty; that when we rejoice, the poor may rejoice
with us, and when our hearts are blessing God,
their loins may bless us.
11. Ye shall not steal, neither deal false
ly, neither lie one to another. 12. And ye
shall not swear by my name falsely, neither
shalt thou profane the name of thy God : I
am the Lord. 13. Thou shalt not defraud
thy neighbour, neither rob him : the wages
of him that is hired shall not abide with
thee all night until the morning. 14. Thou
shalt not curse the deaf, nor put a stum
bling-block before the blind, but shalt fear
thy God: I am the Lord. 15. Ye shall do
no unrighteousness in judgment : thou shalt
not respect the person of the poor, nor ho
nour the person of the mighty : but in right
eousness shalt thou judge thy neighbour.
16. Thou shalt not go up and down as a
tale-bearer among thy people ; neither shalt
thou stand against the blood of thy neigh
bour : I am the Lord. 17. Thou shalt not
hate thy brother in thine heart : thou shalt in
any wise rebuke thy neighbour, and not
suffer sin upon him. 18. Thou shalt not
avenge, nor bear any grudge against the
children of thy people, but thou shalt love
thy neighbour as thyself: I am the Lord.
We are taught here,
I. To be honest and true in all our dealings, v.
11. God, who has appointed every man's property
by his providence, forbids by his law the invading
of that appointment, either by downright theft, Ye
shall not steal, or by fraudulent dealing, " Ye shall
not cheat, or deal falsely." Whatever we have in
the world, we must see to it that it be honestly
come by, for we cannot be truly rich, nor long rich,
with that which is not. The God of truth, who
requires truth in the heart, (Ps. 51. 6.) requires it
also in the tongue, JVeither lie one to another, either
in bargaining or common converse. This is one of
the laws of Christianity, (Col. 3. 9.) Lie not one
to another. They that do not speak truth, do not
deserve to be told truth; they that sin by lying,
justly suffer by it; therefore we are forbid to lie one
to another; for if we lie to others, yte teach them to
lie to us.
II. To maintain a very reverent regard to the sa
cred name of God, (v. 12.) and not to call him to
be witness either, 1. To a lie, Ye shall not swear
falsely. It is bad to tell a lie, but it is much worse
to swear it. Or, 2. To a trifle, and every imperti
nence, JVeither shalt thou profane the name of thy
God, by alienating 'it to any other purpose than that
for which it is to be religiously used.
III. Neither to take nor keep any one's right
from them, v. 13. We must not take that which is
none of our own, either by fraud or robbery; nor de
tain that which belongs to another, particularly the
wages ofthe hireling, let it not abide with thee all
night. Let the day-labourer have his wag^es, as
soon as he has done his day's work, if he desires it.
It is a great sin to deny the payment of it, nay, to
defer it to his damage, a sin that cries to heaven for
vengeance, Jam. 5. 4.
IV. To be particularly tender of the credit and
safety of those that cannot help themselves, v. 14.
1. The credit of the deaf; Thoit shalt not curse the

deaf; neither those that are naturally deaf, that
cannot hear at all; nor those that are absent, and at
present out of hearing of the curse, and so that can
not show their resentment, return the affront, or
right themselves; nor those that are patient, that
seem as if they heard not, and are not willing to
take notice of it, as David, Ps. 38. 13. Do not
therefore injure any, because they are unwilling, or
unable, to avenge themselves, for God sees and
hears, though they do not. 2. The safety of the
blind we must likewise be tender of, and not put a
stumbling-block before them; for this is to arid af
fliction to the afflicted, and to make God's provi
dence a servant to our malice. This prohibition
implies a precept to help the blind, and remove
stumbling-blocks out of their way. The Jewish
writers, thinking it possible that any should be so
barbarous as to put a stumbling-block in the way of
the blind, understood it figuratively, that it forbids
giving bad counsel to those that are simple arid ea
sily imposed upon, by which they may be led to do
something to their own prejudice. We ought to
take heed of doing any thing which may occasion
our weak brother to fall, Rom. 14. 13. 1 Cor. 8, 9.
It is added, as a preservative from these sins, but
fear thou God. " Thou dost not fear the deaf and
blind, they cannot right themselves; out remember
it is the glory of God to help the helpless, and he
will plead their cause." Note, The fear of God
will restrain us from doing that which will not ex
pose us to men's resentments.
V. Judges and all in authority are here com
manded to give verdict and judgment without par
tiality; (v. 15.) whether they were constituted
judges by commission, or made so in a particular
case, by the consent of both parties, as referees or
arbitrators, they must do no wrong to either side,
but, to the utmost of their skill, must go according
to the rules of equity, having respect purely to the
merits of the cause, and not to the characters of the
person. Justice must never be perverted, either, 1.
In pity to the poor, Thou shalt not respect the per
son of the poor, Exod. 23. 3. Whatever may be
given to a poor man as an alms, yet let nothing be
awarded him as his right, but what he is legally
entitled to, nor let his poverty excuse him from any
just punishment for a fault. Or, 2. In veneration
or fear of the mighty, in whose favour judges would
be most frequently biassed. The Jews say, " Judges
were obliged by this law to be so impartial, as not
to let one of the contending parties sit while the
other stood; nor permit one to say what he pleased,
and bid the other be short;" see James 2. 1 . . 3.
VI. We are all forbidden to do any thing injuri
ous to our neighbour's good name, (v. 16.) either,
1. In common conversation; Thou shall not go up.
and down as a tale-bearer. It is as bad an office as
a man can put himself into, to be the publisher of
eveiy man's faults, divulging what was secret, ag
gravating crimes, and making the worst of every
thing that was amisS, with design to blast and ruin
men s reputation, and to sow discord among neigh
bours. The word used for a tale-bearer signifies a
pedlar or petty chapman, the interlopers of trade:
for tale-bearers pick up ill-natured stories at one
house, and utter them at another, and commonly
barter slanders by way of exchange. See this sin
condemned, Prov. 11. 13. — 20. 19. Jer. 9. 4, 5.
Ezek. 22. 9. Or, 2. In witness-bearing; "Neither
shalt thou stand as a witness against the blood of thy
neighbour, if his blood be innocent, nor join iii con
federacy with such bloody men as those described,"
Prov. 1. 11, 12. The Jewish doctors put this fur
ther sense upon it, "Thou shalt not stand by and
see thy brother in danger, but thou shalt come in to
his relief and succour, though it be with the peril of
thy own life and limb;" they add, " He that can by

430

LEVITICUS, XIX

his testimony clear one that is accused, is obliged by
this law to do it;" see Prov. 24 11, 12.
VII. We are commanded to rebuke our neigh
bour in love, (v. 17.) Thou shalt in any wise rebuke
thy neighbour. 1. Rather rebuke him than hate
him, for an injury done to thyself. If we appre
hend that our neighbour has any way wronged us,
we must not conceive a secret grudge against him,
and estrange ourselves from him, speaking to him
neither bad nor good, as the manner of some is, who
have the art of concealing their displeasure till they
have an opportunity of a full revenge, (2 Sam. 13.
22. ) but we must rather give vent to our resent
ments with the meekness of wisdom, endeavour to
convince our brother of the injury, reason the case
fairly with him, and so put an end to the disgust
conceived: this is the rule our Saviour gives in this
case, Luke 17. 3. 2. Therefore rebuke him for
his sin against God, because thou lovest him; en
deavour to bring him to repentance, that his sin
may be pardoned, and he may turn from it, and it
may not be suffered to lie upon him. Note, Friend
ly reproof is a duty we owe to one another, and we
ought both to give it and take it in love. Let the
righteous smite me, and it shall be a kindness, Ps.
141. 5. Faithful and useful are those wounds of a
friend, Prov. 27. 5, 6. It is here strictly command
ed, " Thou shalt in any wise do it, and not omit it
under any pretence." Consider, (1. ) The guilt we
incur by not reproving: it is construed here into a
hating of our brother. We are ready to argue thus,
¦' such a one is a friend I love, therefore I will not
make him uneasy by telling him of his faults;" but
we should rather say, " therefore I will do him the
kindness to tell him of them." Love covers sin
from others, but not from the sinner himself. (2.)
The mischief we do by not reproving; we suffer
sin upon him; and must' we help the ass ot an
enemy that is fallen under his burthen, and shall
we not help the soul of a friend? Exod. 23. 5.
And by suffering sin upon him, we are in danger of
bearing sin for him, as the margin reads it If we
l-eprove not the unfruitful works of darkness, -we
have fellowship with them, and become accessaries
ex post facto — after the fact, Eph. 5. . 11. It is thy
brother, thy neighbour, that is concerned; and he
was a Cain that said, Am I my brother's keeper?
VIII. We are here required to put off all malice,
and to put on brotherlv love, v. 18. 1. We must be
ill-affected to none; Thou shalt not avenge nor bear
any grudge; to the same purport with that, (v. 17. )
Thou shalt not hate thy brother in thine heart; for
malice is murder begun. If our brother has done
us an injury, we must not return it upon him, that
is avenging; we must not upon every occasion up
braid him with it, that is bearing a grudge; but we
must both forgive it and forget it, for thus we are
forgiven of God. It is a most ill-natured thing, and
the bane of friendship, to retain the resentment of
affronts and injuries, and to let that sword devour
for ever. 2. We must be well affected to all:
Thou shalt love thy neighbour as thyself. We often
wrong ourselves, but we soon forgive ourselves
those wrongs, and they do not at all lessen our love
to ourselves; and in like manner we should love our
neighbour. Our Saviour has made this the second
great commandment of the law, (Matth. 22. 39.)
and the apostle shows how it is the summary of all
the laws of the second table, Rom. 13. 9, 10. Gal.
5. 14. We must love our neighbour as truly as we
love ourselves, and without dissimulation; we must
evidence our love to our neighbour in the same way
as that by which we evidence our love to ourselves,
preventing his hurt, and procuring his good, to the
utmost of our power. We must do to our neigh
bour as we would be done to ourselves, (Matth. 7.
12.) putting our souls into the soul's stead, Job 16.

4, 5. Nay, we must in many cases deny ourselves
for the good of our neighbour, as St Paul, 1 Cor.
9. 19, &c. Herein the gospel goes beyond even that
excellent precept of the law; for Christ, by laying
down his life for us, has taught us even to lay down
our lives for the brethren, in some cases, (1 John 3.
16. ) and so to love our neighbour better than our
selves. 19. Ye shall keep my statutes. Thou
shalt not let thy cattle gender with a diverse
kind. Thou shalt not sow thy field with
mingled seed ; neither shall a garment min
gled of linen and woollen come upon thee.
20. And whosoever lieth carnally with a
woman that is a bondmaid, betrothed to a
husband, and not at all redeemed, nor free
dom given her, she shall be scourged : they
shall not be put to death, because she was
not free. 21. And he shall bring his tres
pass-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 sin which he hath done :
and the sin which he hath done shall be for
given him. 23. And when ye shall come
into the land, and shall have planted a'l
manner of trees for food, then ye shall count
the fruit thereof as uncircumcised: three
years shall it be as uncircumcised unto you ;
it shall not be eaten of. 24. But in the fourth
year all the fruit thereof shall be holy, to
praise the Lord withal. 25. And in the
fifth year shall ye eat of the fruit thereof,
that it may yield unto you the increase
thereof: I am the Lord your God. 26. Ye
shall not eat any thing with the blood ; nei
ther shall ye use enchantment, nor observe
times. 27. Ye shall not round the corners
of your heads, neither shalt thou mar the
corners of thy beard. 28. Ye shall not
make any cuttings in your flesh for the dead,
nor print any marks upon you : I am the
Lord. 29. Do not prostitute thy daughter,
to cause her to be a whore ; lest the land
fall to whoredom, and the land become full
of wickedness.
Here is,
I. A law against mixtures, v. 19. God in the be
ginning made the cattle after their kind, (Gen. 1.
25.) and we must acquiesce in the order of nature
God hath established, believing that is best and suf
ficient, and not covet monsters. Add thou not unto
his works, lest he reprove thee; for it is the excel
lency of the work of God, that nothing can, without
making it worse, be either put to it or taken from
it, Eccl. 3. 14. As what God has joined, we must
not separate; so what he has separated, we must
not join. The sowing of mingled corn and the
wearing of linsey-woolsey garments are forbidden,
either as superstitious customs of the heathen, or to
intimate how careful they should be not to mingle
themselves with the heathen, nor to weave any of
the usages of the Gentiles into God's ordinance s.

LEVITICUS, XIX.

431

Ainsworth suggests, that it was to lead Israel to the
simplicity and sincerity of religion, and to all the
parts and doctrines of the law and gospel in their
distinct kinds. As faith is necessary, good works
are necessary; but to mingle these together in the
cause of our justification before God, is forbidden,
Gal. 2. 16.
II. A law for punishing adultery committed with
one that was a bondmaid that was espoused, v. 20. .
22. If she had not been espoused, the law appoint
ed no punishment at all; being espoused,, if she had
not been a bondmaid, the punishment had been no
less than death; but being as yet a bondmaid,
(though before the completing of her espousals she
must have been made free,) the capital punishment
is remitted, and they shall both be scourged; or, as
some think, the woman only, and the man was to
bring a sacrifice. It was for the honour of marriage,
though but begun by betrothing, that the crime
should be punished; but it was for the honour of
freedom, that it should not be punished so as the
debauching of a free woman was; so great was the
difference then made between bond and free, (Gal.
4. 30. ) but the gospel of Christ knows no such dis
tinction, Col., 3. 11.
III. A law concerning fruit trees, that for the
three first years after they were planted, if they
should happen to be so forward as to bear in that
time, yet no use should be made of the fruit, v. 23. .
25. It was therefore the practice of the Jews to
pluck off the fruit, as soon as they perceived it knit,
from their young trees, as gardeners do sometimes,
hecause their early bearing hinders their growing.
If any did come to perfection, it was not to be used
in the service either of God or man; but what they
bore the fourth year, was to be holy to the Lord,
either given to the priests, or eaten before the Lord
with joy, as their second tithe was, and from thence
forward it was all their own. Now, 1. Some think
this taught them not to follow the custom of the
heathen, who, they say, consecrated the very first
productions of their fruit-trees to their idols, saying,
that otherwise all the fruits would be blasted. 2.
This law in the case of fruit-trees seems to be pa
rallel with that in the case of animals, that no crea
ture should be accepted as an offering till it was
past eight days old, nor till that day were children
to be circumcised; see ch. 22. 27. God would have
the first-fruits of their trees, but because for the
three first years they were as inconsiderable as a
lamb or a calf under eight days old, therefore God
would not have them, for it is fit he should have
every thing at its best; and yet he would not allow
them to use them, because his first-fruits were not
as yet offered; they must therefore be accounted as
uncircumcised, that is, as an animal under eight
days old, not fit for any use. 3. We are hereby
taught not to be over-hasty in catching at any com
fort, but to be willing with patience to wait the time
for the enjoyment of it, and particularly to acknow
ledge ourselves unworthy of the increase of the
earth, our right to the fruits of which was forfeited
Dy our first parents eating forbidden fruit, and we
are restored to it only by the word of God and
prayer, 1 Tim. 4. 5.
IV. A law against the superstitious usages of the
neathen, v. 26 . . 28. 1. Eating upon the blood, as
the Gentiles did, who gathered the blood of their
sacrifices into a vessel for their demons (as they fan
cied) to drink, and then sat about it, eating the flesh
themselves, signifying their cummunion with devils
by their feasting with them. Let not this custom
be used, for the blood of God's sacrifices was to be
sprinkled on the altar, and then poured at the foot
of it, and conveyed away. 2. Enchantment and
divination, and a superstitious observation of the
times, some days and hours lucky, and others un

lucky. Curious arts of this kind, it is likely, had
been of late invented by the Egyptian priests, to
amuse the people, and support their own credit.
The Israelites had seen them practised, but must
by no means imitate them. It would be unpardon
able in them, to whom were committed the oracles
of God, to ask council of the Devil; and yet worse
in Christians, to whom the son of man is manifest
ed, who has destroyed the works ofthe Devil. For
Christians to have their nativities cast, and their
fortunes told them, to use spells and charms for the
cure of diseases and the driving away of evil spirits,
to be affected with the falling of the salt, a hare
crossing the way, cross days, or the like, is an into
lerable affront to the Lord Jesus, a support of pa
ganism and idolatry, and a reproach both to them
selves, and to that worthy name by which they are
called: and they must be grossly ignorant, both of
the law and the gospel, that ask, "What harm is
there in these things?" Is it no harm for those
that have fellowship with Christ, to have fel
lowship with devils, or to learn the ways of those
that have? Surely we have not so learned Christ.
3. There was a superstition even in trimming
themselves, used by the heathen, which must
not be imitated by the people of God. Ye shall not
round the corners of your heads. They that wor
ship the hosts of heaven, in honour of them, Cut
their hair, so as that their heads might resemble
the celestial globe; but as the custom was foolish in
itself, so, being done with respect to their false gods,
it was idolatrous. 4. The rites and ceremonies by
which they expressed their sorrow at their funerals
must not be imitated, v. 28. They must not make
cuts or prints in their flesh for the dead; for the
heathen did so to pacify the infernal deities they
dreamt of, and to make them propitious to their de
ceased friends. Christ by his sufferings has altered
the propertv of death, and made it a true friend to
every true Israelite; and now as there needs noth
ing to make death propitious to us, (for if God be so,
death is so of course,) so we sorrow not as those
that have no hope. Those whom the God of Israel
had set apart for himself, must not receive the im
age and superscription of these dunghill deities.
Lastly, The prostituting of their daughters to un
cleanness, which is here forbidden, (v. 29.) seems
to have been practised by the heathen in their idol
atrous worships, for with such abominations those
unclean spirits which they worshipped, were well-
pleased. And when lewdness obtained as a religious
rite, and was committed in their temples, no mar
vel that the land became full of that wickedness;
which, when it entered at the temple-doors, over
spread the land like a mighty torrent, and bore
down all the fences of virtue and modesty. The
Devil himself could not have brought stich abomi
nations into their lives, if he had not first brought
them into their worships. And justly were they
given up to vile affections, who forsook the holy
God, and gave divine honours to impure spirits.
Those that dishonour God are thus suffered to dis
honour themselves and their families.
30. Ye shall keep my sabbaths, and re
verence my sanctuary: I am the Lord.
31. Regard not them that have familiar
spirits, neither seek after wizards, to be de
filed by them : I am the Lord your God.
32. Thou shalt rise up before the hoary
head, and honour the face of the old man,
and fear thy God : I am the Lord. 33. And
if a stranger sojourn with thee in your land,
ye shall not vex him. 34. But the stranger
that dwelleth with you shall be unto you as

432

LEVITICUS, XX.

one born among you, and thou shalt 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 judg
ment, in mete-yard, in weight, or in mea
sure. 36. Just balances, just weights, ajust
ephah, and ajust hin, shall ye have: 1 am
the Lord your God, which brought you out
of the land of Egypt 37. Therefore shall
ye observe all my statutes, and all my judg
ments, and do them : I am the Lord.
Here is,
I. A law for the preserving of the honour of the
time andplace appropriated to the service of God,
v . 39. This would be a means to secure them both
from the idolatries and superstitions of the heathen,
and from all immoralities in conversation. 1. Sab
baths must be religiously observed, and not those
times mentioned, (v. 26.) which the heathen had a
superstitious regard to. 2. The sanctuary must be
reverenced; great care must be taken to approach
the tabernacle with that purity and preparation
which the law required, and to attend there with
that humility, decency, and closeness of application,
which became them in the immediate presence of
such an awful majesty. Though now there is no
place holy by divine institution, as the tabernacle
and temple then were, yet this law obliges us to re
spect the solemn assemblies of Christians for reli
gious worship, as being held under a promise of
Christ's special presence in them, and to carry our
selves with a due decorum, while in those assem
blies we attend the administration of holy ordi
nances, Eccl. 5. 1.
II. A caution against all communion with witches,
and those that were in league with familiar spirits;
" Regard them not, seek not after them, be not in
fear of any evil from them, or in hopes of any good
from them. Regard not their threatenings or pro
mises, or predictions; seek not to them for disco
very or advice, for if you do, you are defiled by it,
and rendered abominable both to God and your
own consciences." This was the sin that completed
Saul's wickedness, for which he was rejected cf
God, 1 Chron. 10. 13.
III. A charge to young people to show respect
to the aged, (v. 32.) Thou shalt rise up before the
hoary head. Age is honourable, and he that is the
Ancient of days, requires that honour be paid to it
The hoary head is a crown of glory. Those whom
God has honoured with the common blessing of long
life, we ought to honour with the distinguishing ex
pressions of civility; and those who in age are wise
and good, are worthy of double honour: more re
spect is owing to such old men than merely to rise
up before them; their credit and comfort must be
carefully consulted, their experience and observa
tions improved, and their counsels asked and heark
ened to, Job 32. 6, 7. Some, by the old man, whose
face or presence is to be honoured, understand the
elder in office, as by the hoary head, the elder in
age; both ought to be respected as fathers, and in
the fear of God, who has put some of his honour
upon both. Note, Religion teaches good manners,
and obliges us to give honour to those to whom ho
nour is due. It is an instance of great degeneracy
and disorder in a land, when the child behaves him
self proudly against the ancient, and the base against
the honourable, Isa. 3. 5. Job 30. 1, 12. It be
comes the aged to receive this honour, and the
younger to give it; for it is the ornament as well as
duty of their youth, to order themselves lowly and
reverently to all their betters.
IV. A charge to the Israelites to be very tender

of strangers, v'. 33, 34. Both the law of God and
his providence had vastly dignified Israel above any
other people, yet they must hot therefore think
themselves authorized to trample upon all mankind,
but those of their own nation, and to insult them at
their pleasure; no, " Thou shalt not vex a stranger,
but love him as thyself, and as one of thine own
people." It is supposed, that this stranger was not
an idolater, but a worshipper of the God of Israel,
though not circumcised; a proselyte of the gate at
least, though not a proselyte of righteousness: if
such a one sojourned among them, they must not
vex him, nor oppress, nor over-reach him in a bar
gain, taking advantage of his ignorance of their
laws and customs; they must reckon it as great a
sin to cheat a stranger as to cheat an Israelite;
" Nay," (say the Jewish doctors,) " they must not
so much as upbraid him with his being a stranger,
and his having been formerly an idolater. " Strangers
are God's particular care, as widows and fatherless
are, because it is his honour to help the helpless,
Ps. 146. 9. It is therefore at our peril if we do
them any wrong, or put any hardships upon them.
Strangers shall be welcome to God's grace, and
therefore we should do what we can to invite them
to it, and to recommend religion to their good opi
nion. It argues a generous disposition, and a pious
regard to God, as a common Father, to be kind to
strangers; for those of different countries, customs,
and languages, are all made of one blocd. But here
is a reason added peculiar to the Jews, ' ' Tor ye were
strangers in the land of Egypt. God then favoured
you, therefore do you now favour the strangers; and
do to them as you then wished to be done to. You
were strangers, and yet are now thus highly ad
vanced ; therefore you know not what these stran
gers may come to whom you are apt to despise."
V. Justice in weights and measures is here com
manded. That there should be no cheat in them,
v. 35. That they should be very exact, v. 36. In
weighing and measuring, we pretend a design to
give all those their own whom we deal with; but if
the weights and measures be false, it is like a cor
ruption in judgment, it cheats under colour of jus
tice; and thus to deceive a man to his damage, is
worse than picking his pocket, or robbing him on
the highway. He that sells, is bound to give the
full of the commodity, and he that buys, the full of
the price agreed upon, which cannot be done with
out just balances, weights, and measures. Let no
man go beyond or defraud his brother, for though
it be hid from man, it will be found that God is the
Avenger ofall such.
Lastly, The chapter concludes with a general
command, (v. 37.) Ye shall observe all my statutes,
and do them. Note, 1. We are not likely to do
God's statutes, unless we observe them with great
care and consideration. 2. Yet it is not enough
barely to observe God's precepts, but we must
make conscience of obeying them. What will it
avail us to be critical in our notions, if we be not
conscientious in our conversations? 3. An upright
heart has respect to all God's commandments, Ps.
119. 6. Though in many instarices the hand fails
in doing what should be done, yet the eye observes
all God's statutes. We are not allowed to pick and
choose our duty, but must aim at standing complete
in all the will of God.
CHAP. XX.
The laws which before were made, are in this chapter re
peated, and penalties annexed to them ; that they who
would not be deterred from sin by the fear of God, might
be deterred from it by the fear of punishment. If we
will not avoid such and such practices because the law
has made them sin, (and it is most acceptable when we
go on that principle of religion,) surely we shall avoid
ihem when the law has made them death, from a prin-

LEVITICUS, XX,

433

eiple of self-preservation. In this chapter we have,
1. Many particular crime's that are made capital; 1.
Giving their children to Moloch, v. 1. .5. 2. Consulting
witches, v. 6, 27. S. Cursing parents, v. 9. 4. Adul
tery, v. 10. 5. Incest, v. 11, 12, 14, 17, 19. .21. 6. Un
natural lusts, v. IS, 15, 16, 18. II. General commands
given to be holy, v. 7, 8, 22. .26.
1. k ND the Lord spake unto Moses,
-OL saying, 2. Again, thou shalt say to
the children of Israel, Whosoever he be of
the children of Israel, or of the strangers
that sojourn in Israel, that giveth any of his
seed unto Moloch, he shall surely be put to
death ; the people of the land shall stone
him with stones, 3. And I will set my face
against that man, and will cut him off from
among his people ; because he hath given
of his seed unto Moloch, to defile my sanc
tuary, and to profane my holy name. 4.
And if the people of the land do any ways
hide their eyes from the man, when he
giveth of his seed unto Moloch, and kill him
not; 5. Then I will set my face against that
man, and against his family, and will cut
him off, and all that go a whoring after him,
to Commit whoredom with Moloch, from
among their people. 6. And the, soul that
turneth after such as have familiar spirits,
and after wizards, to go a whoring after
them, I will even set my face against that
soul, and will cut him off from among his
people. 7. Sanctify yourselves, therefore,
and be ye holy : for I am the Lord your
God. 8. And ye shall keep my statutes,
and do them : I am the Lord which sanc
tify you. 9. For every one that curseth his
father or his mother snail be surely put to
death: he hath cursed his father or his mo
ther ; his blood shall be upon him.
Moses is here directed to say that again to the
children of Israel, which he had in effect said be
fore, v. 2. We are sure it was no vain repetition,
but very necessary, that they might give the more
earnest heed to the things that were spoken, and
might believe them to be of great consequence,
being so often inculcated. God speakeih once, yea,
twice, and what he orders to be said again, we must
be willing to hear again, because for us it is safe,
Phil. 3. 1.
Three sins are in these verses threatened with
death. I. Parents abusing of their children, by sacrificing
them to Moloch, v. 2, 3. There is the grossest ab
surdity that can be in all the rites of idolatry, and
they are all a great reproach to men's reason; but
none trampled upon all the honours of the human
nature so as this did, the burning of children in the
fire to the honour of a dunghill-god. It was a plain
evidence that tlieir gods were devils, which desired.
and delighted in the misery and ruin of mankind,
and that the worshippers were worse than the
beasts that perish, perfectly stripped, not only of
reason, but of natural affection. Abraham's offer
ing of Isaac could not give countenance, much less
could it give rise, to this barbarous practice; since,
though that was commanded, it was immediately
countermanded. Yet such was the power of the
God of this world over the children of disobedience,
Vol. i.— 3 T

that this monstrous piece of inhumanity was gene
rally . practised; and even the Israelites were in
danger of being drawn into it, which made it ne
cessary that this severe law should be made against
it It was not enough to tell them they might spare
their children, (the fruit of their body should never
be accepted for the sin of their soul,) but they must
¦be told,
1. That the criminal himself should be put to
death, as a murderer. The people ofthe land shall
stone him, with stones, (v. 2. ) which was looked
upon as the worst of capital punishments among the'
Jews. If the children were sacrificed to the malice •
of the Devil, the parents must be sacrificed to the
justice of God. And if either the fact could not be
proved, or the magistrates did not do their duty,
God would take the work into his own hands, (xi. 3. )
I will cut him off. Note, Those that escape pun
ishment from men, yet shall not escape the righ
teous judgments of God; so wretchedly do they de
ceive themselves that promise themselves impunity
in sin. How can they escape, against whom God
sets his face, that is, whom he frowns upon, meets
as an enemy, and fights against? The heinousness
ofthe crime is here set forth to justify the doom; it
defiles the sanctuary, and profanes the holy name of
God, for the honour of both which he is jealous.
Observe, The malignity of the sin is laid upon ,that
in it which was peculiar to Israel; when the Gen
tiles sacrificed their children, they were guilty of
murder and idolatry; but, if the Israelites did it,
they incurred the additional guilt of defiling the
sanctuary, which they attended upon even when
they lay under this guilt, as if there might be an
agreement between the temple of God and idols;
they were guilty too of profaning the holy name of
God, by which they were called, as if he allowed
his worshippers to do such things, Rom. 2. 23, 24.
2. That all his aiders and abettors should be cut
off likewise by the righteous hand of God. If his
neighbours concealed him, and would not come in
as witnesses against him; if the magistrates connived
at him, and would not pass, sentence upon him,
rather pitying his folly than hating his impiety; God
himself would reckon with them, v. 4, 5. Mis
prision of idolatry is a crime cognizable Jn the court
of heaven, and which shall not go unpunished. I
will set my face against that man, (that magistrate,
Jer. 5. 1.) and against his family. Note, (1.) The
wickedness of the master of a family often brings
ruin upon a family; and he that should be the house-
keeper, proves the house- breaker. (2.) If magis
trates will not do justice upon offenders, God will
do justice upon them; because there is danger that
many will go a whoring after them, who do but
countenance sin by winking at it. And if the sins
of leaders be leading sins, it is fit that their punish
ments should be exemplary punishments.
II. Children's abusing of their parents, by curs
ing them, v. 9. If children either speak ill of their
parents, or wish ill to them, or carry it scornfully
or spitefully toward them, it was an iniquity to be
punished by the judges, who were employed as con
servators both of God's honour and of the public
peace, which were both attempted by this unnatu
ral insolence; (see Prov. 30. 17.) The eye that mocks
at his father, the ravens ofthe valley shall pick it
out; which intimates that such wicked children
were in a fair way to be not only hanged, but hanged
in chains. This law of Moses, Christ quotes and
confirms, (Matth. 15. 4.) for it is as direct a breach
of the fifth commandment as wilful murder is of the
sixth. The same law which requires parents to be
tender of their children, requires children to be re
spectful to their parents. He that despitefully uses
his parents, the instruments of his being, flies in the
face of God himself, the Author of his being, who

434

LEVITICUS, XX.

will not see the paternal dignity a.id authority in
sulted and trampled upon.
III. Persons abusing of themselves by consulting
such as have familiar spirits, v. 6. By this, as
much as any thing, a man diminishes, disparages,
and deceives himself, and so abuses himself. What
greater madness' can there be, than for a man to go
to a liar for information, and to an enemy for ad
vice? They do so, who turn after them that deal
in the black art, and know the depths of Satan.
This is spiritual adultery as much as idolatry is,
giving that honour to the tleyil which is due to God
only; and the jealous God will give a bill of divorce
to those that thus go a whoring from him, and will
cut them off, they having first cut themselves off
from him.
In the midst of these particular laws comes in
that general charge, (v. 7, 8.) where we have, 1.
The duties required; and they are two. (1. ) That,
in our principles, affections, and aims, we be holy:
Sanctify yourselves, and be ye holy. We must
cleanse ourselves from all the pollutions of sin, con
secrate ourselves to the service and honour of God,
and conform ourselves in every thing to his holy
will and image: this is to sanctify ourselves. (2.)
That, in all our actions, and in the whole course of
our conversation, we be obedient to the laws of
God; Ye shall keep my statutes. By this only we
can make it to appear that we have sanctified our
selves and are holy, even by our keeping God's
commandments; the tree is known by its fruit. Nor
can we keep God's statutes as we ought, unless we
first sanctify ourselves, and be holy. Make the
tree good, and the fruit will be good. 2. The
reasons to enforce these duties. (1.) "lam the
Lord your God. Therefore be holy, that ye may
resemble him whose people ye are, and may be
pleasing to him. Holiness becomes his house and
household." (2.) I am the Lord which sanctify
you. God sanctified them by peculiar privileges,
laws, and favours, which distinguished them from
all other nations, and dignified them as a people set
apart for God. He gave them his word and ordi
nances to be means of their sanctification, and his
good Spirit to instruct them: therefore they must
be holy, else they received the grace of God herein
in vain. Note, [1.] God's people are, and must
be, persons of distinction. God has distinguished
them by his holy covenant, and therefore they
ought to distinguish themselves by their holy con
versations. [2.] God's sanctifying us is a good
reason why we should sanctify ourselves, that we
may comply with the designs of his grace, and not
walk contrary to them. If it be the Lord that
sanctifies us, we may hope the work shall be done,
though it be difficult; the manner of expression is
like that, (2 Cor. 5. 5.) He that hath wrought us
for the selfsame thing, is God. And his grace is
so far from superseding our care and endeavour,
that it most strongly engages and encourages them.
Work out your salvation, for it is God that work
eth in you.
10. And the man that committeth adul
tery with another man's wife, even he that
committeth adultery with his neighbour's
wife, the adulterer and the adulteress shall
surely be put to death. 11. And the man
that lieth with his father's wife hath un
covered his father's nakedness: both of
them shall be put to death ; their blood shall
be upon them. 1 2. And if a man lie with his
daughter-in-law, both of them shall surely
In- put to death: they have wrought con

fusion; their blood shall ieupon them. 13.
If a man also lie with mankind as he lieth
with a woman, both of them have com
mitted 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. 1 5. 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 his sister's. na
kedness; he shall bear his iniquity. 18.
And if a man shall lie with a woman hav
ing her sickness, and shall uncover her na
kedness, he hath discovered her fountain,
and she hath uncovered the fountain of her
blood ; and both of them shall be cut off
from among their people. 19. And thou
shalt not uncover the nakedness of thy
mother's sister, nor of thy father's sister; for
he uncovereth his near kin : they shall bear
their iniquity. 20. And if a man shall lie
with his uncle's wife, he hath uncovered his
uncle's nakedness: they shall bear their sin;
they shall die childless. 21. And if a man
shall take his brother's wife, it is an unclean
thing; he hath uncovered his brother's na
kedness : they shall be childless.
Sins against the seventh commandment are here
ordered to be severely punished. These are sins,
which, of all others, fools are most apt to make a
mock at; but God would teach those the heinoiis-
ness of the guilt by the extremity of the punish
ment, that would not otherwise be taught it.
I. Lying with another man's wife was made a
capital crime; the adulterer and the adulteress that
had joined in the sin must fall alike under the sen
tence, they shall both he put to death, v. 10. Long
before this, even in Job's time, this was reputed a
heinous crime, and an iniquity to be punished by the
judges, Job 31. 11. It is a presumptuous contempt
of an ordinance of God, and a violation of his cove
nant, Prov. 2. 17. It is an irreparable wrong to
the injured husband, and debauches the mind and
conscience of both the offenders as much as any
thing. It is a sin which headstrong and unbridled
lusts hurry men violently to, and therefore it needs
such a powerful restraint as this: it is a sin which
defiles a land, and brings down God's judgments
upon it, which disquiets families, and tends to the
ruin of all virtue and religion, and therefore is fit to
be animadverted upon by the conservators of tlie
public peace: but see John 8. 1. -11.
II. Incestuous connexions, whether by marriage
or not.
1. Some of them were to be punished with death,

LEVITICUS, XX

435

as a man's lying with hisfather'swife, \<. 11. Reu
ben would have been put to death for his crime,
(Gen. 35. 22. ) if this law had been then made. It
was the sin of the incestuous Corinthian, for which
he was to be delivered unto Satan, 1 Cor. 5. 1, 5.
A man's debauching his daughter-in-law, or his
mother-in-law, or his sister, was likewise to be
punished with death, v. 12, 14, 17.
2. Others of them God Would punish with the
curse of barrenness, as a man's defiling his aunt,
or his brother's wife, (v. 19.. 21. J they shall die
childless. Those that Keep not within the divine
rules of marriage, forfeit the blessings of marriage;
They shall commit whoredom, and shall not in
crease, Hos. 4. 10. Nay, it is said, They shall bear
their iniquity, that is, though they be not immedi
ately cut oft either by the hand of God or man for
this sin, yet the guilt of it shall lie upont them, to
be reckoned for another day, and not to be purged
with sacrifice or offering.
III. The unnatural lusts of sodomy and bestiality
(sins not to be mentioned without horror) were to
be punished with death, as they are at this day by
our law, v. 13, 15, 16. Even the beast that was
thus abused was to be killed with the sinner, who
was thereby openly put to the greater shame: and
the villany was thus represented as in the highest
degree execrable and abominable, all occasions of
the remembrance or mention of it being to be taken
away. Even the unseasonable use of the marriage-
bed, if presumptuous, and in contempt of the law,
would expose the offenders to the just judgment of
God, they shall be cut off, v. 18. For this is the
will of God, that every man should possess his ves
sel (and the wife is called the weaker vessel) in
sanctification and honour, as becomes saints.
22. Ye shall therefore keep all my sta
tutes, 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 manners of the nations
which I cast out before you : for they com
mitted all these things, and therefore I ab
horred them. 24. But I 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 differ
ence between clean beasts and unclean,
and between unclean fowls and clean : and
ye shall not make your souls abominable
by beast, or by fowl, or by any manner of
living thing that creepeth on the ground,
which I have separated from you as un
clean. 26. And ye shall be holy unto me ;
for I the Lord am holy, and have severed
you from other people, that ye should be
mine. 27. A man also,, or woman, that
hath a familiar spirit, or that is a wizard,
shall surely be put to death: they shall
stone them with stones; their blood shall be
upon them.
The last verse is a particular law, which comes
in after the general conclusion, as if omitted in its
proper place: it is for the putting of those to death
that dealt with familiar spirits, v. 27. It would be
a great affront to God, and to his lively oracles, a

scandal to the country, and a temptation to igno
rant bad people, to consult them, if such were
known and suffered to live among them. They
that are in league with the Devil have in^ effect
made a covenant with death, and an agreement
with hell, and so shall their doom be. >
The rest of these verses repeat and inculcate
what had been said before; for to that unthinking
forgetful people it was requisite that there should
be line upon line, and that general rules, with their
reasons, should be frequently insisted on, for the
enforcement of particular laws, and making them
more effectual. Three things we are here remind
ed of:
1. Their dignity. (1.) They had the Lord for
their God, v. 24. 1 hey were his, his care, his
choice, ,his treasure, his jewels, his kingdom bf
priests; (v. 26.) that ye should be mine. Happy
the people, and truly, great, that is in such a case.
(2.) Their God was a holy God, (x>. -26.) infinitely
advanced above all others. His holiness is his
glory, and it was their honour to be related to him,
while their neighbours were the infamous worship
pers of impure and filthy spirits. (3.) The great
God had separated them from other people, (v. 24. )
and again, v. 26. Other nations were the common,
they were the enclosure, beautified and enriched
with peculiar privileges, and designed for peculiar
honours: let them therefore value themselves ac
cordingly, preserve their honour, and not lay it in
the dust, by walking in the way of the heathen.
2. Their duty; this is inferred from their dignity.
God had done more for them than for others, and
therefore expected more from them than for others.
And what is it that the Lord their God requires, in
consideration of the great things done and design
ed? (1.) Ye shall keep all my statutes; (v. 22.)
and there was all the reason in the world that they
should, for the statutes were their honour, and obe
dience to them would be their lasting comfort. (2. )
Ye shall not Walk in the manners of the nation, v.
23. Being separated from them, they must not
associate with them, nor learn their ways. The
manners of the nation were bad enough in them,
but would be much worse in God's people. (3. )
Ye shall put difference between clean ana unclean,
v. 25. This is holiness, to discern between things
that differ, not to live at large, as if we might say
and do any thing, but to speak and act with cau
tion. (4.) Ye shall not make your souls abomina
ble, v. 25. Our constant care must be to preserve
the honour, by preserving the purity, of our own
souls, and never to do any thing to make them
abominable to God and to cur own consciences.
3. Their danger. (1.) They were going into an
infected place, (v. 24. ) Ye shall inherit their land.
A land flowing indeed with milk and honey, which
they would have the comfort of, if they kept their
integrity; but withal, it was a land full of idols,
idolatries, and superstitious usages, which they
would be apt to fall in love with, having brought
from Egypt with them a strange disposition to
take that infection. (2. ) If they took the infection,
it would be of pernicious consequence to them.
The Canaanites were to be expelled for these very
sins; they committed all these things, and therefore
I abhorred them, v. 23. See what an evil thing sin
is, it provokes God to abhor his own creatures,
whereas otherwise he delights in the work of his
hands. And if the Israelites trod in the steps of
their impiety, they must expect that the land
would spue them out too, (v. 22. ) as he had told
them before, ch. 18. 28. If God spared not the
natural branches, but broke them off, neither would
he spare thrse who were grafted in, if they de
generated. Thus the rejection of the Jews stands
for a warning to all Christian churches, to take

436

LEVITICUS, XXI.

heed lest the kingdom of God be taken from them.
Those that sin like others, must expect to smart
like them; and their profession of relation to God
will be no security to them.
CHAP. XXI.
This chapter might borrow its title from Mai. 2. 1. And
now, 0 ye priests, this commandment is for you. It is a
law obliging priests with the utmost care andjealousy to
preserve the dignity of their priesthood. I. The inferior
priests are here charged both concerning their mourning,
and concerning their marriages, and their children, v.
1..9.\ II. The high priest is restrained more than any
of them, v. 10 . . 15. III. Neither the one nor the other
must have any blemish, v. 16 . . 24.
1. k ND the Lord said unto Moses,
J\. 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 daughter,
and for his brother; 3. And for his sister a
virgin, that is nigh unto him, which hath
had no husband, for her may he be defiled.
4. But he shall not defile himself, being a
chief man among his people, to profane
himself. 5. They shall not make baldness
upon their head ; neither shall they shave
off the corner of their beard, nor make any
cuttings in their flesh. 6. 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. 7. They shall not take a wife that is
a whore, or profane ; neither shall they take
a woman put away from her husband : for
he is holy unto his God. 8. Thou shalt
sanctify him therefore ; for he offereth the
bread of thy God : he shall be holy unto
thee : for I the Lord, which sanctify you,
am holy. 9. And the daughter of any
priest, if she profane herself by playing the
whore, she profaneth her father : she shall
be burnt with fire.
It was before appointed that the priests should
teach the people the statutes God had given con
cerning the difference between clean and. unclean,
ch. 10. 10, 11. Now, here it is provided that they
should observe themselves what they were to teach
the people. Note, They whose office it is to in
struct, must do it by example as well as precept,
1 Tim. 4. 12. The priests were to draw nearer to
God than any of the people, and to be more inti
mately conversant with sacred things, and there
fore it was required of them that they should keep
at a greater distance than others from every thing
that was defiling, and might diminish the honour
of their priesthood.
I. They must take care not to disparage them
selves in their mourning for the dead. All that
mourned for the dead, were supposed to come near
the body, if not to touch it: and, the Jews say, " It
made a man ceremonially unclean to come within
six feet of a dead corpse," nay, it is declared,
(Numb. 19. 14.) that all who come into the tent
where the dead body lies shall be unclean seven
days. Therefore all the mourners that attended

the funeral could not but defile themselves, so as
not to be fit to come into the sanctuary for. seven
day's: for this reason, it is ordered,
L That the priests should never put themselves
under this incapacity of coming into the sanctuary,
unless it were for one of their nearest relations,
v . X- -3. He was permitted to do it for a parent or
a child, for a brother or an unmarried sister, and
therefore, no doubt, (though this is not mentioned,)
for the wife of his bosom; for Ezekiel, a priest,
would have mourned for his wife, if he had not been
particularly prohibited, Ezek. 24. 17. By this al
lowance, God put an honour upon natural affection,
and favoured it so far as to dispense with the at
tendance of his servants for seven days, while they
indulged themselves in their sorrow for the death
of their dear relations; but, beyond this period,
weeping must not hinder sowing, nor their affec
tion to their relationstakethem off from the service
of the sanctuary. Nor was it at all allowed for the
death of any other, no, not of a chief man among
the people, as some read it, v. 4. They must not
defile themselves, no, not for the high priest him
self, unless thus akin to them. Though there is a
friend that is nearer than a brother, yet the priests
must not pay this respect to the best friend they
had, except he were a relation, lest, if it were al
lowed for one, others -should expect it, and so they
should be frequently taken off from their work: and
it is hereby intimated that there is a particular af
fection to be reserved for those that are thus near
akin to us; and when any such are removed by
death, we ought to be affected with it, and lay it to
heart, as the near approach of death to ourselves,
and an alarm to us to prepare to follow.
2. That they must not be extravagant in the ex
pressions of their mourning, no, not for their dear
est relations, v. 5. Their mourning must not be
either, (1.) Superstitious, according to the manner
of the heathen, who cut off the hair, and let out
their blood, in honour ofthe imaginary deities which
presided (as they thought) in the congregation of
the dead, that they might engage them to be propi
tious to their departed friends. Even the supersti
tious rites used of old at funerals, are an indication
ofthe ancient belief of the immortality ofthe soul,
and its existence in a separate stafe: and though
the rites themselves were forbidden by the divine
law, because they were performed to false gods, yet
the decent respect which nature teaches, and the
law allows, to be paid to the remains of our de
ceased friends, shows that we are not to look upon
them as lost Nor, (2.) Must it be passionate or
immoderate. Note, Gcd's ministers must be ex
amples to others of patience under affliction, par
ticularly that which touches in a very tender part,
the death of their near relations. They are sup
posed to know more than others of the reasons why
we must not sorrow, as those that have no hope,
(1 Thess. 4. 13.) and therefore they ought to be
eminently calm and composed, that they may be
able to comfort others with the same comforts
wherewith they are themselves comforted of God.
The people were forbidden to mourn for the dead
with superstitious rites; (ch. 19. 27, 28.) and what
was unlawful to them was much more unlawful to
the priest. The reason given for their peculiar
care not to defile themselves, we have, (v. 6.) be
cause they offered the bread of their God, even the
offerings of the Lord made by fire, which were the
provisions of God's house and table. They are
highly honoured, and therefore must not stain their
honour by making themselves slaves to their pas
sions; they are continually employed in sacred ser
vice, and therefore must not be either diverted from,
or disfitted for, the services they were called to. If
they pollute themselves, they profane the name cf

LEVITICUS, XXI

437

their God on whom they attend: if the servants are
rude, and of ill behaviour, it is a reflection upon the
master, as if he kept a loose and disorderly house.
Note, All that either offer or eat the bread of our
God must be holy in all manner of conversation, or
else they profane that name which they pretend to
sanctify. II. They must take care not to degrade them
selves in their marriage, v. 7. , A priest must not
marry a woman of ill fame, that either had been
guilty, or was suspected to have been guilty, of un
cleanness. He must not only not marry a harlot,
though never so great a penitent for her former
whoredoms, but he must not marry one that was
profane, that is, of a light carriage or indecent be
haviour. Nay, he must not marry one that was di
vorced, because there was reason to think it was
for some fault she was divorced. The priests were
forbidden to undervalue themselves by such mar
riages as these, which were allowed to others,
1. Lest it should bring a present reproach upon
their ministry, harden the profane in their profane
ness, and grieve the hearts of a serious people : the
New Testament gives laws to ministers' wives, (1
Tim. 3. 11.) that they be grave and sober, that the
ministry be not blamed. 2. Lest it should entail a
reproach upon their families; for the work and
honour of the priesthood were to descend as an in
heritance to their children after them. Those do
not consult the good of their posterity as they ought
who do not take care to marry those that are of
good report and character. He that would seek a
fodly seed, (as the expression is, Mai- 2. 15.) must
rst seek a godly wife, and take heed of a corrup
tion of blood.
It is added here, (v. 8.) Thou shalt sanctify him,
and he shall be holy unto thee. " Not only thou, O
Moses, by taking. care that these laws be observed,
but thou, O Israel, by all endeavours possible to
keep up the reputation of the priesthood, which, the
priests themselves must do nothing to expose or for
feit He is holy to his God, (v. 7.) therefore he
shall be holy unto thee. " Note, We must honour
those whom our God puts honour upon. Gospel-
ministers, by this rule, are to be esteemed very
highly in love, for their works' sake, (1 Thess. 5.
13. ) and every Christian must look upon himself as
concerned to be the guardian of their honour.
III. Their children must be afraid of doing any
thing to disparage them: (v. 9.) If the daughter of
any priest play the whore, her crime is great; she
not only polluteth but prof aneth herself: other wo
men have not that honour to lose that she has,' who,
as one of a priest's family, has eaten of the holy
things, and is supposed to have been better edu
cated than others. Nay, she profaneth her father,
he is reflected upon, and every body will be ready
to ask, " Why did not he teach her better?" And
the sinners in Zion will insult, and say, " Here is
your priest's daughter:" her punishment therefore
must be peculiar, She shall be burnt with fire, for
a terror to all priests' daughters. Note, 1 he chil
dren of ministers ought, of all others, to take heed
of doing any thing that is scandalous, because in
them it is doubly scandalous, and will be punished
accordingly by him whose name is Jealous.
10. And he that is the high priest among
his brethren, upon whose head the anoint
ing oil was poured, and that is consecrated
to put on the garments, shall not uncover
his head, nor rend his clothes ; 11. Neither
shall he go in to any dead body, nor defile
himself for his father, or for his mother ;
12. Neither shall he go out ofthe 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. 13. And he
shall take a wife in her virginity. 14. A
widow, or a divorced woman, or profane,
or a 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 I the Lord do sanctify him.
More was expected from a priest than from other
people, but more from the high priest than from
other priests, because upon his head the anointing
oil was poured, and he was consecrated to put on
the garments, (v. 10.) both which were typical of
the anointing and adorning of the Lord Jesus, with
all the ' gifts and graces of the Holy Spirit, which
he received without measure. It is called the crown
of the anointing oil of his God, (v. 12.) for the
anointing of the Spirit is, to all that have it, a crown
of glory, and a diadem of beauty. The high priest
being thus dignified,
I. He must not defile himself at all for the dead,
no, not for his nearest relations, his father or his
mother, much less his child or brother, v. 11. 1. He
must not use the common expressions of sorrow on
those occasions, such as uncovering his head, and
rending his clothes, (v. 10. ) so perfectly unconcern
ed must he show himself in all the crosses and com
forts of this life: even his natural affection must be
swallowed up in compassion to the ignorant, and a
feeling of their infirmities, and a tender concern
for the household of God, which he was made the
ruler of. Thus, being the holy one that was intrust
ed with the Thummim and the Urim, he must not
know father or mother, Deut. 33. 8. 9. 2. He must
not go in to any dead body, v. 11. If any of the in
ferior priests were under a ceremonial pollution,
there were other priests that might supply their
places; but if the high' priest were denied, there
would be a greater miss of him. And the forbid
ding of him to go to any house of mourning, or at
tend any funeral, would be an indication to the peo
ple of the greatness of that dignity to which he was
advanced. Our Lord Jesus, the great High Priest
of our profession, touched the dead body of Jairus's
daughter, the bier of the widow's son, and the grave
ofLazarus, to show that he came to alter the property
of death, and to take off the terror of it, by break
ing the power of it Now that it cannot destroy, it
does not defile. 3. He must not go out ofthe sanc
tuary, (v. 12. ) that is, whenever he was attending
or officiating in the sanctuary, where usually he tar
ried in his own apartment all day, he must not go
out upon any occasion whatsoever, nor cut short his
attendance on the living God, no, not to pay his last
respects to a dying relation. It was a profanation
of the sanctuary to leave it while his presence was
requisite there, upon any such occasion, for thereby
he preferred some other business before the service
of God and the business of his profession, to which
he ought to make every thing else give place. Thus
our Lord Jesus would not leave off preaching, to
speak with his mother and brethren, Matth. 12. 48.
II. He might not marry a widow, (as other priests
might,) much less one divorced, or a harlot, v. 13,
14. 1 he reason of this was, to put a difference be
tween him and other priests in this matter, and (as
some suggest) that he might be a type of Christ, to
whom the church was to be presented a chaste vir
gin, 2 Cor. 11. 2. see Ezek. 44. 22. Christ must
have our first love, our pure love, our entire love;
thus the virgins love thee, (Cant. 1. 3.) and such
only are fit to follow the Lamb, Rev. 14. 4.
Ill, He might not profane his seed among his

438

LEVITICUS, XXII.

people, v. 15. Some understand it as forbidding
him to marry any of an inferior rank, which would
be a disparagement to his family. Jehoiada, indeed,
married out of his own tribe, but then it was into
the royal family, 2. Chron. 22. 11. This was not
to teach him to be proud, but to teach him to be
pure, and to do nothing unbecoming his office and
that worthy name by which he was called. Or it
may be a caution to him in disposing of his chil
dren: he must not profane his seed, by marrying
them unsuitably. Ministers' children are profaned,
if they be unequally yoked with unbelievers.
16. And the Lord spake unto Moses,
saying, 17. Speak unto Aaron, saying,
Whosoever he be of thy seed in their gene
rations that hath any blemish, let hjm not
approach to offer the bread of his God : 1 8.
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. 19. Or a man
that is broken-footed, or broken-handed,
20. Or crook-backt, or a dwarf, or that
hath a blemish in his eye, or be scurvy or
scabbed, or hath his stones broken: 21. No
man that hath a blemish of the seed of Aa
ron the priest shall come nigh to offer the
offerings ofthe Lord made by fire : he hath
a blemish ; he shall not come nigh to offer
the bread of his God. 22. He shall eat the
bread of his God, both of the most holy, and
of the holy ; 23. Only he shall not go in
unto the vail, nor come nigh unto the altar,
because he hath a blemish ; that he profane
not my sanctuaries: for I the Lord do
sanctify them. 24. And Moses told it unto
Aaron, and to his sons, and unto all the
children of Israel.
The priesthood being confined to one particular
family, and entailed upon all the issue-male of that
family throughout their generations, it was very
likely that some or other in after-ages, that were
born to the priesthood, would have natural blem
ishes and deformities: the honour of the priesthood
would not secure them from any of those calamities
which are common to men. Divers blemishes are
here specified; some that were, ordinarily, for life,
as blindness; others that might be for a time, as a
scurf or scab, and, when they were gone, the disa
bility ceased.
Now, the law concerning priests that had blem
ishes was,
1. That they might live upon the altar; (v. 22.)
He shall eat of the sacrifices with the other priests,
even the most holy things, such as the tithes and
first-fruits, and the priests' share of the peace-of
ferings. The blemishes were such as they could
not help, and, therefore, though they might not
work, yet they must not starve. Note, None must
be abused for their natural infirmities. Even the
deformed child in the family must have its child's
part 2. Yet they must not serve at the altar, at either
of the altars, nor be admitted to attend or assist the
other priests in offering sacrifice or burning incense;
v. 17, 21, 23. Great men choose to have such ser
vants about them as are sightly, and it was fit that
the great God should have such in his house, then
¦vhen he was pleased to manifest his glory in exter

nal indications of it. But it was especially requisite
that comely men should be chosen to minister about
holy things, for the sake of the people, who were
apt to judge according to outward appearance, and
to think meanly of the service, how honourable
soever it was made by the divine institution, if those
that performed it looked despicably, or went about
it awkwardly. This provision God made for the
preserving of the reputation of his altar, that it
might not at any time fall under contempt. It was
for the credit ot the sanctuary that none should ap
pear there that were any way disfigured, either by
nature or accident
Now, under the gospel, (1.) Those that labour
under any such blemishes as these have reason to
thank God that they are not thereby excluded from
offering spiritual sacrifices to God, nor, if otherwise
qualified for it, from the office of the ministry.
There is many a healthful beautiful soul lodged in
a crazy deformed body. (2. ) We ought to infer
from hence how incapable those are to serve God
acceptably whose minds are blemished and deform
ed by any reigning vice. Those are unworthy to be
called Christians, and unfit to be employed as mi
nisters, that are spiritually blind, and lame, and
crooked; whose sins render them scandalous and
deformed, so as that the offerings of the Lord are
abhorred for their sakes. The deformities of
Hophni and Phinehas were worse than any of the
blemishes here mentioned. Let such, therefore,
as are openly vicious be put out of the priesthood,
as polluted persons; and let all that are made to
our God spiritual priests, be before him holy and
without blemish, and comfort themselves with this,
that though, in this imperfect state, they have spots
that are the spots of God's children, yet they shall
shortly appear before the throne of God without
spot or wrinkle, or any such thing.
CHAP. XXII.
In this chapter, we have divers laws concerning the priests
and sacrifices, all for the preserving of the honour of the
sanctuary. I. That the priests should not eat of tlie
holy things in their uncleanness, v. 1 . .9. II. That no
stranger who did not belong to some family of the priests,
should eat of the holy things, (v. 10.. 13.) and if he did
it unwittingly, he must make restitution, v. 14 . . 16.
III. That the sacrifices which were offered must be with
out blemish, v. 17 . . 25. IV. That they must be more
than eight days old, (v. 26. . 28.) and that the sacrifices
of thanksgiving must be eaten the same day they were
offered, v. 29 . . 83.
1. A ND the Lord spake unto Moses,
jl\ saying, 2. Speak unto Aaron and
to his sons, that they separate themselves
from the holy things of the children of Is
rael, and that they profane not my holy
name in those things which they hallow un
to me : I am the Lord. 3. Say unto them,
whosoever he be of all your seed, among
your generations, that goeth unto the holy
things, which the children of Israel hallow
unto the Lord, having his uncleanness up
on him, that soul shall be cut off from my
presence: 1 am the Lord. 4. What man
soeverof the seed of Aaron is a leper, or hath
a running issue, he shall not eat of the holy
things until he be clean. And whoso touch
eth any thing that is unclean by the dead^ or
a man whose seed goeth from him; 5. Oi
whosoever toucheth any creeping thing,
whereby he may be made unclean, or a man

LEVITICUS, XXIIt

439

of whom he may take uncleanness, what
soever uncleanness he hath ; 6. The soul
which hath touched any such shall be un
clean until even, and shall not eat of the ho
ly things, unless he wash his flesh with wa
ter. 7. And when the sun is down he shall
be clean, and shall afterward eat of the
holy things, because it is his food. 8. That
which dieth of itself, or is torn with beasts,
he shall not eat, to defile himself therewith :
1 am the Lord. 9. They shall therefore
keep mine ordinance, lest they bear sin for
it, arid die therefore, if they profane it : I the
Lord do sanctify them.
Those that had a natural blemish, though they
were forbidden to do the priests' work, yet they
were allowed to eat of the holy things; and the
Jewish writers say, that, "to keep them from idle
ness, they were employed in the wood-room, to
pick out that which was worm-eaten, that it might
not be used in the fire upon the altar; they might
also be employed in the judgment of leprosy:" but
those that were under any ceremonial uncleanness,
which possibly they contracted by their own fault,
might not so much as eat of the holy things while
they continued in their pollutions.
1. Some pollutions werepermanent, as a leprosy
or a running issue, v. 4. These separated the peo
ple from the sanctuary, and God would show that
they were so far from being less objectionable, that
really they were more so, in a priest
2. Others were more transient, as the touching of a
dead body, or any thing else that was unclean, from
which, after a certain time, a man was cleansed by
bathing his flesh in water, v. 6. But whoever was
thus defiled might not eat of the holy things, under
pain of God's highest displeasure, who said it, and
ratified the saying, That soul shall be cut off from
my presence, v. 3. Our being, in the presence of
God) and attending upon him, will be so far from
securing us, that it wiil but the more expose us to
God's wrath, if we dare to draw nigh to him in our
uncleanness. The destruction shall comefrom the
presence'of the Lord, (2 Thess. 1. 9.) as the fire by
which Nadab and Abihu died came from before the
Lord. Thus they who profane the holy word of
God will be cut off by that word which they make
so light, of; it shall condemn them. They are again
warned of their danger, if they eat the holy thing
in their uncleanness, (v. 9. ) lest they bear sin, and
die therefore. Note, (1. ) Those contract great guilt
who profane sacred things, by touching them with
unhallowed hands. Eating the holy things signified
an interest in the atonement; but if they ate of them
in their uncleanness, they were so far from lessen
ing their guilt, that they increased it; they shall
bear sin. (2. ) Sin is a burthen which, if infinite
mercy prevent not, will certainly sink those that
bear it; they shall die therefore. Even priests may
be ruined by their pollutions and presumptions.
Now, [1,] This obliged the priests carefully to
preserve their purity, and to dread every thing that
would defile them. The holy things were their
livelihood; if they might not eat of them, how must
they subsist ? The more we have to lose of com
fort and honour by our defilement, the more care
ful we should be to preserve our purity. [2.] This
possessed the people with a reverence for the ho
ly things, when they saw the priests themselves se
parated from them, (as the expression is, v. 2.) so
long as they were in their uncleanness. He is, doubt
less, a God of infinite purity who kept his immedi

ate attendants under so strict a discipline. [3.]*
This teaches us carefully to watch agamst all mo
ral pollutions, because by them we are unfitted to
receive the comfort of God's sanctuary. Though,
we labour not under habitual deformities, yet actual
defilements deprive us of the pleasure of commun
ion whh God: and therefore he that is washed need
eth to wash his feet; (John 13. 10.) to wash his hands,
and so to compass the altar, Ps. 26. 6. Herein we
have need to be jealous over ourselves, lest (as it is
observably expressed here) vie profane God's holy
name in those things which we hallow unto Mm, v. 2.
If we affront God in those very performances
wherein we pretend to honour him, and provoke
him instead of pleasing, him, we shall make up but
a bad account shortly; yet thus we do, if we profane
God's name, by doing that in our uncleanness which
pretends to be hallowed to him.
10. There shall no stranger eat of the
holy thing : a sojourner of the priest's, or a
hired servant, shall not eat ofthe 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. 1 2.
If the priest's daughter also be married unto
a stranger, she may not eat of an offering
of the holy things. 1 3. But if the priest's
daughter be a widow, or divorced, and have
no child, and is returned unto her father's
house, as in her youth, she shall eat of her
father's meat ; out there shall no stranger
eat thereof. 14. And if a man eat of the
holy thing unwittingly, then he shall put the
fifth part thereof unto it, and shall give it
unto the priest with the holy thing. 15.
And they shall not profane the holy things
of the children of Israel, which they offer
unto the Lord; 16. Or suffer them to
bear the iniquity of trespass, when they
eat their holy things : for I the Lord do
sanctify them.
The holy things were to be eaten by the priests
and their families. Now,
1. Here is a law that no stranger should eat of
them, that is, no person whatsoever but the priests
only, and those that pertained to them, v. 10. The
priests are charged with this care, not to profane
the holy things, by permitting the strangers to eat
of them, (v. 15. ) or suffer them to bear the iniqui
ty of trespass; (v. 16.) that is, suffer them to bring
guilt upon themselves, by meddling with that
which they have no right to do. Thus it is com
monly understood. Note, We must not only be
careful that we do not bear iniquity ourselves, but
we must do what we can to prevent others bearing
it We must not only suffer sin to lie upon our
brother, but, if we can help it, we must, not suffer
it to come upon him. But perhaps there is another
meaning of those words: the priests, eating of the
sin-offerings is said to signify their bearing the ini
quity of the congregation, to make an atonement
for them, ch. 10. 17. Let not a stranger, therefore,
eat of that holy thing particularly, and so pretend to
bear the iniquity of trespass; foritisdaringpresump-
tion for any to do that but such as are appointed to do
it. Those that set up other mediators beside Christ
our Priest, to bear the iniquity of trespass, sacrile
giously rob Christ of his honour, and invade his
rights. When we warn people not to trust to their
own righteousness, nor dare to appear before God

440

LEVITICUS, XX11.

in it, but to rely on Christ's righteousness only for
peace and pardon, it is because we dare not suffer
them- to bear the iniquity of trespass, for we know
it is too heavy for them.
2. Here is an explanation of the law, showing
who were to be looked upon as belonging to the
priest's family, and who not. (1.) Sojourners and
hired servants abode not in the house forever; they
were in the family, but not of it; and therefore they
might not eat of the holy things; (v. 10. ) but the
servant that was born in the house, or bought with
money, being an heir-loom to the family, though a
servant, yet might eat of the holy things, v. 11.
Note, Those only are entitled to the comforts of
God's house who make it their rest for ever, and
resolve to dwell in it all the days of their life. As
for those who for a time only believe, to serve a
present turn, they are looked upon as sojourners and
mercenaries, and have no part or lot in the matter.
(2.) As to the children of the family, concerning the
sons there could be no dispute, they were them
selves priests, but concerning the daughters there
was a distinction. While they continued in their
father's house, they might eat of the holy things;
but if they married such as were not priests, they
lost their right, (v. 12.) for now they were cut off
from the family of the priests. Yet, if a priest's
daughter became a widow, and had no children in
whom she might preserve a distinct family, and re
turned to her father's house again, being neither
wife nor mother, she shall again be looked upon as
a daughter, and shall eat of the holy things. If
those whom providence has made sorrowful wid
ows, and who are dislodged from the rest they had
in the house of a husband, yet find it again in a fa
ther's house, they have reason to be thankful to the
widows' God, who does not leave them comfortless.
(3. ) Here is a demand of restitution to be made by
him that had no right to the holy things, and yet
should eat of them unwittingly, v. 14. If he did it
presumptuously, and in contempt of the divine in
stitution, he was liable to be cut off by the hand of
God.and to be beaten by the magistrate; but if he did
it through weakness and inconsideration, he was to
restore the value, adding a fifth part to it; beside
which, he was to bring an offering to atone for the
trespass: see ch. 5. 15, 16.
Now, [1. ] This law might be dispensed with in a
case of necessity, as it was when David and his men
ate of the show-bread, 1. Sam. 21. 6. And our Sa
viour justifies them, and gives a reason for it, which
furnishes us with a lasting rule in all such cases,
that God will have mercy, and not sacrifice, Matth.
12. 3, 4, 7. Rituals must give way to morals.
[2. ] It is an instruction to gospel-ministers, who
are stewards of the mysteries of God, not to admit
all, without distinction, to eat of the holy things,
but to take out the precious from the vile. Those
that are scandalously ignorant or profane are stran
gers and aliens to the family of the Lord's priests;
and it is not meet to take the children's bread and
to cast it to such. Holy things are for holy persons,
for those who are holy, at least, in profession,
Matth. 7. 6.
17. And the Lord spake unto Moses,
saying, 1 8. Speak unto Aaron, and to his
sons, and unto all the children of Israel,
and say unto them, Whatsoever he be of the
house of Israel, or of the strangers in Is
rael, that will offer his oblation for all his
vows, and for all his free-will-offerings,
which they will offer unto the Lord for a
burnt-offering; 19. Ye shalloffer at your own
will a male without blemish, of the beeves,

of the sheep, or of the goats. 20. But what
soever hath a blemish, that shall ye not of.
fer ; for it shall not be acceptable for you
21. And whosoever offereth a sacrifice of
peace-offerings unto the Lord to accom
plish his vow, or a free-will-offering in
beeves or sheep, it shall be perfect, to be ac
cepted; there shall be no blemish therein.
22. Blind, or broken, or maimed, or having
a wen, or scurvy, or scabbed, ye shall not
offer these unto the Lord, nor make an of
fering by fire of them upon the altar unto
the Lord. 23. Either a bullock or a lamb
that hath any thing superfluous or lacking
in his parts, that mayest thou offer for a
free-will offering ; but for a vow it shall not ,
be accepted. 24. Ye shall not offer unto
the Lord that which is bruised, or crushed,
or broken, or cut ; neither shall you make
any offering thereof in your land. 25. Nei
ther from a stranger's hand shall ye offer
the bread of your God of any of these; be
cause their corruption is in them, and blem
ishes be in them ; they shall not be accepted
for you. 26. 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
the eighth day, and thenceforth, it shall 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 boui
in one day. 29. And when ye shall offer 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 commandments,
and do them : 1 dm the Lord. 32. Nei
ther shall ye profane my holy name ; but I
will be hallowed among the children of Is
rael : I am the Lord which hallow you,
33. That brought you out of the land of
Egypt, to be your God : I am the Lord.
Here are four laws concerning sacrifices.
I. That whatever was offered in sacrifice to God
should be without blemish, otherwise it should not
be accepted. This had often been mentioned in the
particular institutions ofthe several sorts of offering.
Now here, 1. They are told what was to be account
ed a blemish which rendered a beast unfit for sa
crifice; if it was blind, or lame, had a wen, or the
mange; (v. 22.) if it was bruised, or crushed, or
broken, or cut; (v. 24. ) that is, as the Jewish writers
understand it, if it was, any of these ways, castrated:
if bulls and rams were made into oxen and wethers,
they might not be offered. 2. A difference is made
between what was brought as a free-will offering,
and what was brought as avow, v. 23. And though
none that had any of the forementioned blemishes
might be brought for either, yet if a beast had any
thing superfluous or lacking, thaf is, as the Jews un
derstand it, if there was a disproportion or inequal
ity between those parts that are pairs, when one

LEVITICUS, XXIII.

441

eye, or ear, or leg, is bigger than it should be, or
less than it should be ; if there was no other blemish
than this, it might be accepted for a free-will offer
ing, which a man had not before laid himself, nor
had the divine law laid him, under any particular
obligation to; but for a vow it might not be accept
ed. Thus God would teach us to make conscience
of performing our promises to him very exactly,
and not afterward to abate in quantity or value of
what we had solemnly engaged to devote to him.
What was, before the v6w, in our own power, as in
the case of a free-will offering, afterward is not,
Acts 5. 4. 3. It is again and again declared, that
no sacrifice should be accepted, if it was thus ble
mished, v. 20, 21. According to this law great
care was taken to search all the beasts that were
brought to be sacrificed, that there might, to a cer
tainty, be no blemish in them. A blemished sacri
fice might not be accepted even from the hand of a
stranger, though to such all possible encouragement
should be given to do honor to the God of Israel, v.
25. By this it appears that strangers were expect
ed to come to the house of God from afar country,
(1 Kings 8. 41, 42.) and that they should be wel
come, and their offerings accepted, as those of Da
rius, Ezra 6. 9, 10. Isa. 56. 6, 7. The heathen
priests were many of them not so strict in this mat
ter, but would receive sacrifices for their gods that
were never so scandalous; but let strangers know,
that the God of Israel would not be so served.
Now, (1.) This law was then necessary for the
preserving of the honour of the sanctuary, and of
the God that was there worshipped. It was fit that
every thing that was employed for his honour should
be' the best ofthe kind; for as he is the greatest and
brightest, so he is the best of Beings; and he that is
the best, must have the best See how greatly and
justly displeasing the breach of this law was to the
holy God, Mai. 1. 8, 13, 14. (2.) This law made
all the legal sacrifices the fitter to be types of Christ,
the great Sacrifice, from which all those derived
their virtue. In allusion to this law, he is said tobe
a Lamb without blemish, and without spot, 1 Pet 1.
19. As such a Priest, so such a Sacrifice, became
us, who was harmless and undefiled. When Pilate
declared, I find no fault in this man, he did there
by in effect pronounce the sacrifice without blemish.
The Jews say, it Was the work of the sagan, or suf
fragan high priest, to view the sacrifices, and see
whether they were without blemish or no: when
Christ suffered, Annas was in that office; but little
did they who brought Christ to Annas first, by
whom he was sent bound to Caiaphas, as a Sacrifice
fit to be offered, (John 18. 13, 24.) think that they
were answering the type of this law. (3.) It is an
instruction to us to offer to God the best we have in
our spiritual sacrifices. If our devotions are igno
rant and cold, and trifling, and full of distractions,
we offer the blind, and the lame, and the sick, for
sacrifice; but cursed be the deceiver that does so,
for, while he thinks to put a cheat upon God, he
puts a damning cheat upon his own soul.
II. That no beast should be offered in sacrifice
before it was eight days old, v. 26, 27. It was pro
vided before, that the firstlings of their cattle,
which were to be dedicated to God, should not be
brought him till after the eighth day, Exod. 22. 30.
Here it is provided, that no creature should be of
fered in sacrifice till it was eight days old complete.
Sooner than that, it was not fit to be used at men's
tables, and therefore not at God's altar. The Jews
say, "It was because the sabbath sanctifies all
things, and nothing should be offered to God till at
least one sabbath had passed over it." It was in
conformity to the_ law of circumcision, which chil
dren were to receive on the eighth day. Christ was
lacrificed for us, not in his infancy, though then
Vol. i.-3 K

Herod sought to slay him, but in the prime of his
time. III. That the dam and her young should not both.
be killed in one day, whether in sacrifice, or for com
mon use, v. 28. There is such a law as this con
cerning birds, Deut 22. 6. This was forbidden,
not as evil in itself, but because it looked barbarous
and cruel to the brute creatures; like the tyranny of
the king of Babylon, that slew Zedekiah's sons be-|
fore his eyes, and then put out his eyes. It looked
ill-natured toward the species to kill two genera
tions at once, as if one designed the ruin of the
kind. IV. That the flesh of their thank-offerings should
be eaten on the same day that they were sacrificed,
v. 29, 30. This is a repetition of what we had be
fore, ch. 7. 15. — 19. 6, 7. The chapter concludes
with such a general charge as we have often met
with, to keep God's commandments, and not to pro
fane his holy name, v. 31, 32. Those that profess
God's name, if they do not make conscience of keep
ing his commandments, do but profane his name.
The general reasons are added: God's authority-
over them, I am the Lord: His interest in them, I
am your God: The title he had to them by redemp
tion, "I brought you out of the land of Egypt, on
purpose that Imight be your God:" The designs of
his grace concerning them, / am the Lord that hal
low you: And the resolutions of his justice, if he
had not honour from them, to get him honour, upon
them, I will be hallowed among the children of Is
rael. God will be a Loser in his glory by no man at
last; but sooner or later will recover his right, either
in the repentance of sinners, or in their ruin.
CHAP. XXIII.
Hitherto the Levitical law has been chiefly conversant
about holy persons, holy things, and holy places; in this
chapter we nave the institution of holy times; many of
which had been mentioned occasionally before, but here
they are all put together: only the new moons are not
mentioned: all the rest of the feasts ofthe Lord are; I.
The weekly fe&st of the sabbath, v, 3. II. The yearly
feasts. 1. The passover, and the feast of unleavened
bread, (v. 4 . . 8. ) to which was annexed the offering of
. the sheaf of first fruits, v. 9 . . 14. 2. Pentecost, v.
15 . . 22. 3. The solemnities of the seventh month. The
feast of trumpets on the first day; (v. 23 . . 25.) the day
of atonement on the tenth day; (v. 26 . . 32.) and the feast
of tabernacles on the fifteenth, v. 33 . . 44.
1. k ND the Lord spake unto Moses,
jTjl saying, 2. Speak unto the chil
dren of Israel, and say unto them, Concern
ing the feasts of the Lord, which ye shall
proclaim to be holy convocations, even these
are my feasts. 3. Six days shall work be
done; but the seventh day is the sabbath of
rest, a holy convocation ; ye shall do no
workiAerara: it is the sabbath ofthe Lord
in all your dwellings.
Here is,
1. A general account of the holy times which
God appointed, (f . 2. ) and it is only his appointment
that can make time holy: for he is the Lord of time;
and as soon as ever he had set its wheels a-going,
it was he that sanctified and blessed one day above
the rest, Gen. 2, 3. Man may by his appointment
make a good day, (Esth. 9. 19.) but it is God's
prerogative to make a holy day; nor is any thing
sanctified but by the stamp of his institution. As
all mherent holiness comes from his special grace,
so all adherent holiness from his special appoint
ment Now, concerning the holy times here or
dained, observe, (1.) They are called feasts. The
day of atonement, which was one of tnem, was a

442

LEVITICUS, XXIII

fast; yet, because most of them were appointed for
joy and rejoicing, they are in the general called
feasts. Some read it, These are my assemblies, but
that is co-incident with convocations; I would rather
read it, These are my solemnities; so the word here
used is translated, (Isa. 33. 20. ) where Zion is called
the city of our solemnities: and, reading it so here,
the day of atonement was as great a solemnity as any
of them. (2.) They are the feasts of the Lord;
f my feasts; J observed to the honour of his name,
and in obedience to his command. (3.) They were
proclaimed; for they were not to be observed by the
priests only that attended the sanctuary, but by all
the people. And this proclamation was the joyful
sound, concerning which we read, Blessed are the
people that know it, Ps. 89. 15. (4.) They were to
be sanctified and solemnized with holy convocations,
that the services of these feasts might appear the
more honourable and august, and the people more
unanimous in the' performance of them. It was for
the honour of God, and his institutions, which sought
not corners, and the purity of which would be best
preserved by the public administration of them, it
was also for the edification of the people in love,
that the feasts were to be observed as holy convoca
tions. 2. A repetition of the law of the sabbath in the
first place. Though the annual feasts were made
more remarkable by their general attendance at the
sanctuary, yet these must not eclipse the brightness
pf the sabbath, v. 3. They are here told, (1.)
That on that day they must withdraw themselves
from all the affairs and business of the world. It is
a sabbath of rest, typifying our spiritual rest from
sin, and in God; Ye shall do no work therein. On
other holy days they were forbidden to do any ser
vile work; (v. 7.) but on the sabbath, and the day
of atonement, (which is also called a sabbath,) they
were to do no work at all, no, not the dressing of
meat. (2.) On that day they must employ them
selves in the service of God. [1.] It is a holy con
vocation; that is, " If it lie within your reach, you
shall sanctify it in a religious assembly: let as many
as can come to the door of the tabernacle, and let
others meet elsewhere for prayer, and praise, and
the reading of the law;" as in the schools of the
prophets, while prophecy continued, and after
ward in the synagogues. Christ appointed the New
Testament sabbath to be a holy convocation, by
meeting his disciples once and again, (and perhaps
oftener,) on the first day of the week. [2.]
"Whether you have opportunity of sanctifying it
fn a holy convocation or not, yet let it be the sab
bath ofthe Lord in all your dwellings. Put a dif
ference between that day and other days in your
families. It is the sabbath ofthe Lord, the day on
which he rested from the work of creation, and on
which he has appointed us to rest: let it be observ
ed in all your dwellings, even now that you dwell
in tents.' Note, God's sabbaths are to be reli
giously observed in every private house, by every
family apart, as well as by many families together,
in holy convocations. The sabbath of the Lord in
our dwellings will be their beauty, strength, and
safety; it will sanctify, edify, and glorify them.
4. These are the feasts ofthe Lord, 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 a 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 a holy
convocation; ye shall do no servile work
therein. 9. And the Lord spake unto Mo
ses, saying, 10. Speak unto the children
of Israel, and say unto them, "When ye be
come into the land which I give unto you,
and shall reap the harvest thereof, then ye
shall bring a sheaf of the first-fruits of your
harvest unto the priest; 11. And he shall
wave the sheaf before the Lord, to be ac
cepted for you: on the morrow after the sab
bath the priest shall wave it. 12. And ye
shall offer that day, when ye wave the sheaf,
a he-lamb without blemish of the first year,
for a burnt-offeringunto the Lord. 1 3. And
the meat-offering thereof shall be two tenth
deals of fine flour mingled with oil, an offer
ing made by fire unto the Lord for a sweet
savour: and the drink-offering thereof shall
be of wine, the fourth part of a 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 : it shall be a statute for ever through
out your generations, in all your dwellings.
Here again the feasts are called the feasts of the
Lord, because he appointed them. Jeroboam's
feast, which he devised of his own heart, (1 Kings
12. 33.) was an affront to God, and a reproach upon
the people. These feasts were to be proclaimed in
their seasons; (v. 4.) and the seasons God chose for
them were in March, May, and September, (ac
cording to our present computation,) not in winter,
because travelling would then be uncomfortable,
when the days were short and the ways foul; not in
the middle of summer, because then in those coun
tries they were gathering in their harvest and vin
tage, and could be ill-spared from their country
business. Thus graciously does God consult our
comfort in his appointments, obliging us thereby re
ligiously to regard his glory in our observance of
them, and not to complain of them as a burthen.
The solemnities appointed them were, 1. Many,
and returned frequently; which was intended to pre
serve in them a deep sense of God and religion, and
to prevent their inclining to the superstitions of the
heathen. God kept them fully employed in his ser
vice, that they might not have time to hearken to
the temptations of the idolatrous neighbourhood they
lived in. 2. They were most of them times of joy
and rejoicing. The weekly sabbath is so, and all
their yearly solemnities, except the day of atone
ment. God would thus teach them that wisdom's
ways are pleasantness, and engage them to his ser
vice, by encouraging them to be cheerful in it, and
to sing at their work. Seven days were days of
strict rest and holy convocations: The first day
and the seventh ofthe feast of unleavened bread;the
day of Pentecost; the day of the feast of trumpets;
the first day and the eighth ofthe feast of taberna
cles; and the day of atonement. Here were six for ho
ly joy, and one only for holy mourning. We are com
manded to rejoice evermore, but not to be evermore
weeping. Here is,
(1.) A repetition of the law of the passover,
which was to be observed on the fourteenth day of

LEVITICUS, XXIII.

443

the first month, in remembrance of their deliver
ance out of Egypt, and the distinguishing preserva
tion of their first-born; mercies never to be forgot
ten. This feast was to begin with the killing of the
paschal lamb, v. 5. It was to continue seven days,
during all which time they were to eat sad bread,
that was unleavened, (v. 6.) and the first and last
day of the seven were to be days of holy rest, and
holy convocations, v. 7, 8. They were not idle
days, spent in sport and recreation, (as many that
are called Christians spend their holy days,) but of
ferings were made by fire unto the Lord at his al
tar; and we have reason to think that the people
were taught to employ their time in prayer, and
praise, and godly meditation.
(2.) An order for the offering of a sheaf of the
first-fruits, upon the second day of the feast of un
leavened bread: the first is called the sabbath, be
cause it was observed as a sabbath, (v. 11.) and on
the morrow after, they had this solemnity. A
sheaf or handful of new corn was brought to the
priest, who was to heave it up, in token of his pre
senting it to the God of Heaven, and to wave it to
and fro before the Lord, as the Lord of the whole
earth, and this should be accepted for them as a
thankful acknowledgment of God's mercy to them
in clothing their fields with corn, and of their de
pendence upon God, and desire toward him, for the
preserving of it to their use. For it was the ex
pression both of prayer and praise, v. 11. A lamb
for a burnt-offering was to be offered with it, v. 12.
As the sacrifice of animals was generally attended
with meat-offerings, so this sacrifice of corn was at
tended with a burnt-offering, that bread and flesh
might be set together on God's table. They are
forbidden to eat of their new corn, till this handful
was offered to God; for it was fit, if God and Israel
feast together, that he should be served first. And
the offering of this sheaf of first-fruits in the name
of the whole congregation, did, as it were, sanctify
to them their whole harvest, and give them a com
fortable use of all the rest; for then we may eat our
bread with joy, when we have, in some measure,
performed our duty to God, and God has accepted
our works, for thus all our enjoyments become clean
to us.
Now, [1.] This law was given now, though there
was no occasion for putting it in execution till they
came to Canaan: in the wilderness they sowed no
corn; but God's feeding them there with bread
from heaven obliged them hereafter not to grudge
him his share of their bread out of the earth. We
find that when they came into Canaan, the manna
ceased upon the very day that the sheaf of first-
fruits was offered; they had eaten of the old corn
the day before, (Josh. 5. 11.) and then on this day
they offered the first-fruits, by which they became
entitled to the new corn too, (v. 12.) so that there
was no more occasion for manna. [2. ] This sheaf of
first-fruits was typical of our Lord Jesus, who is
risen from the dead as the First-fruits of them that
slept, 1. Cor. 15. 20. That branch of the Lord
(Isa. 4. 2.) was then presented to him, in the virtue
of the sacrifice of himself the Lamb of God, and it
was accepted for us. It is very observable, that
our Lord Jesus rose from the dead on the very day
that the first-fruits were offered, to show that he was
the Substance of this shadow. [3.] We are taught
by this law to honour the Lord with our substance,
and with the first-fruits of all our increase, Prov.
3. 9. They were not to eat of their new corn, till
God's part was offered to him out of it, (v. 14. ) for
we must always begin with God; begin our lives
with him, begin every day with him, begin every
meal with him, begin every affair and business with
him; seek first the kingdom of God.
15. And ye shallcount unto you from the

morrow after toe sabbath, from the day that
ye brought the sheaf of the wave-offering ,
seven sabbaths shall be complete : 16. Even
unto the morrow after the seventh sabbath
shall ye number fifty dajte ; and ye shall offer
a new meat-offering unto the Lord. 1 7. Ye
shall bring out of your habitations 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. 1 8.
And ye shall offer with the bread seven
lambs without blemish, of the first year, and
one young bullock, and two rams: they
shall he for a burnt-offering unto the Lord,
with their meat-offering, and their drink-of
ferings, even an offering made by fire of
sweet savour unto the Lord. 19. Then
ye shall sacrifice one kid of the goats for a
sin-offering, and two lambs of the first year
for a sacrifice of peace-offerings. 20. And
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 Lord for the priests. 21.
And ye shall proclaim on the selfsame day,
that it may be a holy convocation unto you;
ye shall do no servile work therein : it shall
be a statute for ever in all your dwellings
throughout your generations. 22. And when
ye reap the harvest of your land, thou shalt
not make clean riddance of the corners of
thy field when thou reapest, neither shalt
thou gather any gleaning of thy harvest ;
thou shalt leave them unto the poor, and to
the stranger : I am the Lord your God.
Here is the institution of the feast of pentecost, or
weeks, as it is called, (Deut. 16. 9.) because it was
observed fifty days, or seven weeks, after thepass-
over. It is also called the feast of harvest, Exod.
23. 16. For as the presenting of the sheaf of first
fruits was an introduction to the harvest, and gave
them liberty to put in the sickle, so they solemnized
the finishing of their corn harvest at this feast.
Then they offered a handful of ears of barley, now
they offered two loaves of wheaten bread, v. 17.
This was leavened. At the passover they ate un
leavened bread, because it was in remembrance of
the bread they ate when they came out of Egypt,
which was unleavened; but now at pentecost it was
leavened, because it was an acknowledgment of
God's goodness to them in their ordinary food,
which was leavened. 2. With that sheaf of first-
fruits they only offered one lamb for a burnt-offer
ing, but with these loaves of first-fruits they offered
seven lambs, two rams, and one bullock, all for a
burnt-offering; so-giving glory to God, as the Lord
of their land, and the Lord of their harvest, by
whose favour they lived, and to whose praise they
ought to live. They offered likewise a kid for a sin-
offering, so taking shame to themselves, as unwor
thy ofthe bread they ate, and imploring pardon for
their sins, by which they had forfeited their harvest-
mercies, and which they had been guilty of in the
receiving of them. And lastly, two lambs for a sa
crifice of peace-offerings, to beg a blessing upon the
corn they had gathered in, which would be neither
sure nor sweet to them without that blessing, Hag

444

LEVITICUS, XXIU

1. 9. These were the only peace-offerings that
were offered on behalf of the whole congregation,
and they were reckoned most holy offerings, whereas
other peace-offerings were but holy. All these of
ferings are here appointed, v. 18 . . 20. 3. That
one day was to be kept with a holy convocation, v.
21. It was one of the days on which all Israel was to
meet God and one another, at the place which the
Lord should choose. Some suggest, that whereas
seven days were to make up the feast of unleaven
ed bread, there was only one day appointed for the
feast of pentecost, because this was a busy time of
the year with them, and God allowed them speedi
ly to return to their work in the country. This
annual feast was instituted in remembrance of the
giving of the law upon mount Sinai, the fiftieth day
after they came out of Egypt That was the feast
which, they were told in Egypt, must be observed
to God in the wilderness, as a memorial of which
ever after they kept this feast. But the period and
gerfection of this feast was the pouring out of the
pirit upon the apostles on the day of this feast,
(Acts 2. 1.) in which the law of faith was given,
fifty days after Christ our Passover was sacrificed
for Us. And on that day (as Bishop Patrick Well
expresses it) the apostles, having themselves re
ceived the first-fruits of the Spirit, begat three
thousand souls, through the word of truth, and pre
sented them, as the first-fruits of the Christian
church, to God and the Lamb.
To the institution of the feast of Pentecost is an
nexed a repetition of that law, which we had be-
fore,(c/i. 19. 9.) by which they were required to leave
the gleanings of their fields, and the corn that grew
on the ends of the butts, for the poor, v. 22. Pro
bably, it comes in here as a thing which the priests
must take occasion to remind the people of, when
they brought their first-fruits, intimating to them,
That to obey, even in this small matter, was better
than sacrifice; and that, unless they were obedient,
their offerings should not be accepted. It also
taught them that the joy of harvest should express
itself in charity to the poor, who must have their
due out of what we have, as well as God his. They
that are truly sensible of the mercy they receive
from God, will without grudging show mercy to
the poor.
23. 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 sab
bath, a memorial of blowing of trumpets,
a holy convocation. 25. Ye shall do no
servile work therein; but ye shall offer an of
fering made by fire unto the Lord. 26.
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 a holy convocation unto you ; and
ye shall afflict your souls, and offer an of
fering made by fire unto the Lord. 28.
And ye shall do no work in that same day ;
for it is a day of atonement, to make an
atonement for you before the Lord your
God. 29. For whatsoever soul it be that
shall not be afflicted in that same day, he
shall be cut off from among his people. 30.
And whatsoever soul it be that doeth any
work in that same day, the same soul will I
destroy from among his people. 31. Ye

shall do no manner of work : it shall 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 afflict
your souls : in the ninth day of the month
at even, from even unto even, shall ye cele
brate your sabbath.
Here is,
1. The institution of the feast, of trumpets, on the
first day of the seventh month, v. 24,, 25. That
which was now the seventh month had been reck
oned the first month, and the year of jubilee was still
to begin with this month, (ch. 25. 8.) so that this was
their new-year's day. It was to be as their other
yearly sabbaths, a day of holy rest, Ye shall do no
servile work therein; and a day of holy work, Ye
shall offer an offering to the Lord; concerning
which particular directions were afterward given,
Numb. 29. 1. That which is here made peculiar
to this festival, is, that it was a memorial of blow
ing of trumpets. They blew the trumpet every
new moon, (Ps. 81. 3.) but in the new moon ofthe
seventh month it was to be done with more than or
dinary solemnity; for they began to blow at sun-rise,
and continued till sun-set Now, (1.) This is here
said to be a memorial, perhaps, of the sound of the
trumpet upon mount Sinai when the law was given,
which must never be forgotten. Some think that
it was a memorial of the creation of the world,
which is supposed to have been in autumn; for
which reason this was, till now, the first month.
The mighty word by which God made the world
is called the voice of his thunder; (Ps. 104. 7. ) fitly
therefore was it commemorated by blowing of trum
pets; or a memorial of shouting, as the Chaldee
renders it; for when the foundations of the earth
were fastened, all the sons of God shouted for joy,
Job 38. 6, 7. (2.) The Jewish writers suppose it
to have a spiritual signification. Now, at the be
ginning of the year, they were called by this sound
of trumpet to shake off their spiritual drowsiness;
to search and try their ways, and to amend them;
the day of atonement was the ninth day after this;
and thus they were awakened to prepare tor that
day, by sincere and serious repentance, that it
might be indeed to them a day of atonement And
they say, " The devout Jews exercised themselves
more in good works between the feast of trumpets
and the day of expiation than at any other time of
the year." (3.) It was typical of the preaching of
the gospel.by which joyful sound souls were called in
to serve God, and keep a spiritual feast with him.
The conversion of the nations to the faith of Christ
is said to be by the blowing of a great trumpet, Isa.
27. 13.
2. A repetition of the law of the day of atone
ment, that is, so much of it as concerned the peo
ple. (1. ) They must on this day rest from all man
ner of work; and not only from servile works, as on
other annual festivals; it must be as strict a rest as
that of the weekly sabbath, v. 28, 30, 31. The rea
son is, For it is a day of atonement. Note, The
humbling of our souls for sin, and the making of our
peace with God, is work that requires the whole
man, and the closest application of mind imagina
ble, and all little enough. He that would do the
work of a day of atonement in its day, as it should
be done, had needs lay aside the thoughts of every
thing else. On that day, God spake peace unto hi*
people, and unto his saints; and therefore they must
lay aside all their worldly business, that they might
the more clearly and the more reverently hear that
voice of joy and gladness. Fasting days should be
days of rest (2. ) They must afflict their souls,
and this upon pain of being cut off by the hand of

LEVITICUS, XX11I.

44i

God, v. 27, 29, 32. They must mortify the body,
and ,deny the appetites of it, in token of their sor
row for the sins they had committed, and the mor
tifying of their in-dwelling corruptions. Every
soul must be afflicted, because every soul was pol
luted, and guilty before God: while none have ful
filled the laws of innocency, none are exempt
from the law of repentance. Beside that, every
man must sigh and cry for the abominations ofthe
land. (3. ) This day must be observed from even
to even; (v. 32. ) ye shall afflict your souls, that is,
'* Ye shall begin your fast, and the expressions of
your humiliation, in the ninth day of the month at
even." They were to leave off all their worldly la
bour, and compose themselves to the work of the
day approaching, some time before sun-set on the
ninth day, and not to take any food, (except chil
dren and sick people,) till after sun-set on the tenth
day. Note, The eves of solemn days ought to be
employed in solemn preparation. When work for
God and our souls is to be done, we should not strai
ten ourselves in time for the doing of it; for how can
we spend our time better? Of this sabbath the
rule here is to be understood, From even unto even
shall ye celebrate your sabbath.
33. And the Lord spake unto Moses,
saying, 34. Speak unto the children of Is
rael, saying, The fifteenth day of this sev
enth month shall be the feast of tabernacles
for seven days unto the Lord. 35. On the
first day shall be a holy convocation; ye
shall do no servile work therein. 36. Seven
days ye shall offer an offering made by fire
unto the Lord : on the eighth day shall be
a holy convocation unto you, and ye shall
offer an offering made by fire unto the
Lord : it is a solemn assembly ; and ye
shall do no servile work therein. 37. These
are the feasts of the Lord, which ye shall
proclaim to be holy convocations, to offer an
offering made by fire unto the Lord, a burnt-
offering, and a meat-offering, a sacrifice, and
drink-offerings, every thing upon his day:
38. Besides the sabbaths of the Lord, and
besides your gifts, and besides all your
vows, and besides all your free-will-offer
ings, which ye give unto the Lord. 39.
Also in the fifteenth day of the seventh
month, when ye have gathered in the fruit
of the land, ye shall keep a feast unto the
Lord seven days : on the first day shall be
a sabbath, and on the eighth day shall be a
sabbath. 40. And ye shall take you on the
first day the boughs of goodly trees, branch
es of palm-trees, and the boughs of thick
trees, and willows of the brook ; and ye shall
rejoice before the Lord your God seven
days. 41. And ye shall keep it a feast un
to 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.
We have here the institution of the feast of
tabernacles, which was one of the three great
feasts at which all the males were bound to attend,
and celebrated with more expressions of joy than
any of them.
I. It was to be observed on the fifteenth day of
the seventh month, (v. 34. ) but five days after th6
day of atonement We may suppose, though they
were not all bound to attend on the day of atone
ment, as on the three great festivals, yet that many
of the devout Jews came up so many days before
the feast of tabernacles, as to enjoy the opportunity
of attending on the day of atonement. Now, 1.
The afflicting of their souls on the day of atonement
prepared them for the joy of the feast of taberna
cles. The more we are grieved and humbled for
sin, the better qualified we are for the comforts of
the Holy Ghost. 2. The joy of this feast recom
pensed them for the sorrow of that fast; for they
that sow in tears shall reap in joy.
II. It was to continue eight days, the first and
last of which were to be observed as sabbaths, days
of holy rest, and holy convocations, v. 35, 36, 39.
The sacrifices to be offered on these eight days, we
have a very large appointment of, Numb. 29. 12, &c.
III. During the first seven days of this feast, all
the people were to leave their houses, and the wo
men and children in them, and to dwell in booths
made of the boughs of thick trees, particularly
palm-trees, v. 40, 42. The Jews make the taking
of the branches to be a distinct ceremony from the
making of the booths. It is said, indeed, (Neh. 8.
15. ) that they made their booths of the branches of
trees, which they might do, and yet use that further
expression -of joy, the carrying of palm branches
in their hands, which appears to have been a token
of triumph upon other occasions, (John 12. 13.)
and is alluded to, Rev. 7. 9. The eighth day some
make a distinct feast of itself, but it is called' (John
7. 37.) that great day of the feast; it was the day
on which they returned from their booths, to settle
again in their own houses.
IV. They were to rejoice before the Lord God
during all the time of this feast, v. 40. The tra
dition of the Jews is, that they were to express
their joy by dancing, and singing hymns of praise to
God, with musical instruments: and not the com
mon people only, but the wise men of Israel, and
their elders, were to do it in the court of the sanc
tuary; for (say they) the joy with which a man re
joices in doing a commandment, is really a great
service. Now, 1. This feast was to be kept in remem
brance of their dwelling in tents in the wilderness.
Thus is it expounded here, (v. 43.) That your
generations may know, not only by the written
history, but by this ocular tradition, that I made
the children of Israel to dwell in booths. Thus it
kept in perpetual remembrance, (1.) The meanness
of their beginning, and the low and desolate state
out of which God advanced that people. Note,
Those that are comfortably fixed, "ought often to
call to mind their former unsettled state, when they
were but little in their own eyes. (2.) The mercy
of God to them, that, when they dwelt in taberna
cles, God not only set up a tabernacle for himself
among them, but, with the utmost care and tender
ness imaginable, hung a canopy over them, even
the cloud that sheltered them from the heat of the
sun. God's former mercies to us and our fathers
ought to be kept in everlasting remembrance. The

446

LEVITICUS, XXIV.

eighth day Was the great day of this feast, because
then they were returned to their own houses again;
and remembered how, after they had long dwelt in
tents in the wilderness, at length they came to a
happy settlement in the land of promise, where
they dwelt in goodly houses. And they would the
more sensibly value and be thankful for the com
forts and conveniences of their houses, when they
had been seven days dwelling in booths. It is good
for those that have ease and plenty, sometimes to
learn what it is to endure hardness.
2. It was a feast of in-gathering, so it is called,
Exod. 23. 16. When they had gathered in the
fruit of their land, (v. 39.) the vintage as well as
the harvest, then they were to keep this feast in
thankfulness to God for all the increase of the year;
and some think that the eighth day of the feast had
special reference to this ground of the institution.
Note, The joy of harvest ought to be improved for
the furtherance of our joy in God. The earth is
the Lord's, and the fulness thereof, and therefore
whatever we have the comfort of, he must have the
glory of, especially when any mercy is perfected.
3. It was a typical feast. It is supposed by many
that our blessed Saviour was born much about the
time of this feast; then he left his mansions of light
above to tabernacle among us, (John 1. 14.) and he
dwelt in booths. And the worship of God under
the New Testament is prophesied of under the
notion of keeping the feast of tabernacles, Zech.
14. 16. For, (1.) The gospel of Christ teaches us
to dwell in tabernacles, to sit loose in this world, as
those that have here no continuing city, but, by
faith and hope, and a holy contempt of present
things, to go out to Christ without the camp, Heb.
13. 13, 14. (2.) It teaches us to rejoice before the
Lord our God. Those are the circumcision, Is
raelites indeed, that always rejoice in Christ Jesus.
Phil. 3. 3. And the more we are taken off from
this world, the less liable we are to the interruption
of our joys.
Lastly, We have here the summary and conclu
sion of these institutions. 1. God appointed these
feasts, (v. 37, 38.) Beside the Sabbaths and your
free-will offerings. This teaches us, (1.) That
calls to extraordinary services will not excuse us
from our constant stated performances. Within
the days of the feast of tabernacles there must fall
at least one sabbath, which must be as strictly ob
served as any other. (2. ) That God's institutions
leave room for free-will offerings. Not that we
may invent what he never instituted, but we may
repeat what he has instituted, ordinarily, the often-
er the better. God is well pleased with a willing
people. 2. Moses declared them to the children
of Israel, v. 44. He let them know what God ap
pointed, and neither more nor less. Thus St. Paul
delivered to the churches what he had received
from the Lord. We have reason to be thankful
that the feasts of the Lord, declared unto us, are
not so numerous, nor the observance of them so
burthensome and costly, as their's then were, but
more spiritual and significant, and surer, sweeter,
earnests of the everlasting feast, at the last in
gathering, which we hope to be celebrating to eter
nity.
CHAP. XXIV.
In this chapter we have, I. A repetition of the laws con
cerning the lamps and the show-bread, v. 1 . . 9. II. A
violation of the law against blasphemy, with the im
prisonment, trial, condemnation, and execution of the
blasphemer, v. 10.. 14, with v. 23. III. The law
against blasphemy reinforced, (v. 15, 16.) with sundry
other laws, v. 17.. 22.
1. k ND the Lord spake unto Moses,
J\ 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 vail of the testimony, in the tabernacle
of the congregation, shall Aaron order it
from the evening unto the morning, before
the Lord continually: it shall be a statute
for ever in your generations. 4. He shall
order the lamps upon the pure candlestick
before the Lord continually. 5. And thou
shalt take fine flour, and bake twelve cakes
thereof: two tenth deals shall be in one
cake. 6. And thou shalt set them in two
rows, six on a row, upon the pure table be
fore the Lord. 7. And thou shalt put
pure frankincense upon each row, that it
may be on the bread for a memorial, even
an offering made by fire unto the Lord.
8. Every sabbath he shall set it in order
before the Lord continually, being taken
from the children of Israel by an everlast
ing covenant. 9. And it shall be Aaron's
and his sons' ; and they shall eat it in the
holy place : for it is most holy unto him of
the offerings of the Lord made by fire, by
a perpetual statute.
Care is here taken, and orders given, for the de
cent furnishing of the candlestick and table in God's
house. 1. The lamps must always be kept burning.
The law for this we had before, Exod. 27. 20, 21.
It is here repeated, probably, because it now began
to be put in execution, when other things were
settled. (1.) The people were to provide oil, (v.
2. ) and this, as every thing else that was to be used
in God's service, must be of the best pure oil-olive
beaten, probably it was double strained. This was
to cause the lamps to burn; all our English copies
read it lamps, but in the original it is singular,
(y. 2.) to cause the lamp to b urn; but plural, (v. 4.)
He shall order the lamps. The seven lamps made
all one lamp; in allusion to which, the blessed Spirit
of grace is represented by seven lamps of fire be
fore the throne, (Rev. 4. 5. ) for there are diversi
ties of gifts, but one Spirit, 1 Cor. 12. 4. Ministers
are as burning and shining lights in Christ's church,
but it is the duty of people to provide comfortably
for them, as Israel for the lamps. Scandalous
maintenance makes a scandalous ministry. (2.)
The priests were to tend the lamps; they must
snuff them, clean the candlestick, and supply them
with oil, morning and evening, v. 3, 4. Thus, it is
the work of the ministers of the gospel to hold
forth, that word of life, not to set up new light, but,
by expounding and preaching the word, to make
the light of it more clear and extensive. This was
the ordinary way of keeping the lamps burning;
but when the church was poor, and in distress, we
find its lamps fed constantly with oil from the good
olives immediately, without the ministry of priest
or people; (Zech. 4. 2, 3.) for, though God has
tied us to means, he has not tied himself to them,
but will take effectual care that his lamps never go
out in the world for want of oil.
2. The table must always be kept spread. This
was appointed before, Exod. 25. 30. And here
also, (1.) The table was furnished with bread; not
dainties or varieties to gratify a luxurious palate,
but twelve loaves, or cakes, of bread, v. 5, 6.

LEVITICUS, XXIV.

447

Where there is plenty of bread, there is no famine;
and where bread is not, there is no feast. There
was a loaf for every tribe, for in our Father's house
there is bread enough. They' were all provided
for by the divine bounty, and were all welcome to
the divine grace. Even after the revolt of the ten
tribes, this number of loaves was rcontinued, (2
Chron. 13. 11.) for thp sake of those few of each
tribe that retained their affection to the temple,
and continued their attendance on it. (2. ) A hand
ful of frankincense was put in a gold saucer, upon
or by each row, v. 7. When the bread was re
moved, and given to the priests, this frankincense
was burnt upon the golden altar, (I suppose,) over
and above the daily incense: and this was for a me
morial instead of the bread, an offering made by
fire. As the handful of the meat-offering, which
was burnt upon the altar, is called the memorial
thereof, ch. 2. 2. Thus a little was accepted as an
bumble acknowledgment, and all the loaves were
consigned to the priests. All God's spiritual Israel,
typified by the twelve loaves, are made through
Christ a sweet savour to him, and their prayers are
said to come up before God for a memorial, Acts
10. 4. The word is borrowed from the ceremonial
law. (3.) Every sabbath it was renewed. When
the loaves had stood there a week, the priests had
them to eat with other holy things that were to be
eaten in the holy place, (v. 9.) and new ones were
provided at the public charge, and put in the room
of them, v. 8. The Jews say, "The hands of
those priests that put on, were mixed with theirs
that took off, that the table might be never empty,
but the bread might be before the Lord continu
ally." God is never unprovided for the entertain
ment of those that visit him, as men often are,
Luke 11. 5. Everyone of those cakes contained
two tenth' deals, that is, two omers of fine flour;
just so much manna every Israelite gathered on the
sixth day for the sabbath, Exod. 16. 22. Whence
some infer that this show-bread, which was set on
the table on the sabbath, was intended as a memo
rial of the manna wherewith they were fed in the
wifderness. Christ's ministers should provide new
bread for his house every sabbath-day, the produc
tion of their fresh studies in the scripture, that
their proficiency may appear to all, 1 Tim. 4. 1,"5.
10. And the son of an Israelitish wo
man, whose father was an Egyptian, went
out among the children of Israel ; and this
son of the Israelitish woman and a man of
Israel strove together in the camp; 11.
And the Israelitish woman's son blas
phemed the name of the LORD, and curs
ed. And they brought him unto Moses;
(and his mother's name was Shelomith, the
daughter of Dibri, of the tribe of Dan;)
12. And they put him in ward, that the
mind of the Lord might be showed them.
13. And die Lord spake unto Moses, say
ing, 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
certainly stone him : as well the stranger,

as he that is born in the land, when he
blasphemeth the name ofthe LORD, shall
be put to death. 17. And he that killeth
any man shall surely be put to death. 1 8.
And he that killeth a beast shall make it
good; beast for beast. 19. And if a man
cause a blemish in his neighbour; as he
hath done, so shall it be done to him ; 20.
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 man
ner of law, as well for the stranger as for
one of your own country: for I am the
Lord your God. 23. And Moses spake to
the children of Israel, that they should bring
forth him that had cursed out of the camp,
and stone him with stones : And the chil
dren of Israel did as the Lord commanded
Moses. Evil manners, we say, beget good laws. We
have here an account of the evil manners of a cer
tain nameless mongrel Israelite, and the good laws
occasioned thereby.
I. The offender was the son of an Egyptian
father, and an Israelitish mother; (v. 10.) his mo
ther was of the tribe of Dan; (x>. 11.) neither he
nor his father is named, but his mother only who
was an Israelite. This notice is taken of his paren
tage, either, 1. To intimate what occasioned the
quarrel he was engaged in. The Jews say, " He
offered to set up his tent among the Danites in the
right of his mother, but was justly opposed by some
or other of that tribe, and informed, that, his father
being an Egyptian, he had no part or lot in the
matter, but must look upon himself as a stranger."
Or, 2. To show the common ill effect of such
mixt marriages. When a daughter of Israel would
marry an idolatrous malignant Egyptian, what
could be the production of such a marriage but a
blasphemer? For the children will be apt to take
after the worst side, whichsoever it is; and will
sooner learn of. an Egyptian father to blaspheme,
than of an Israelitish mother to pray and praise.
II. The occasion of the offence was contention; he
strove with a man of Israel. The mixt multitude
of Egyptians that came up with Israel, (Exod. 12.
38.) were many ways hurtful to them, and this was
one, they were' often the authors "of strife. The
way to preserve the peace of the church, is to pre
serve the purity of it In this strife he broke out
into ill language. Note, When quarrels begin, we
know not what mischief they will make before they
end, nor how great a matter a little fire may kindle.
When men's passion is up, they are apt to forget
both their reason and their religion; which is a
good reason why we should not be apt either to give
or to resent provocation, but leave off strife before
it be meddled with, because the beginning of it is
as the letting forth of water.
III. The offence itself was blasphemy and curs
ing, v. 11. It is supposed that his cause came to
be heard before the judges, who determined that he
had no right to the privileges of an Israelite, his
father being an Egyptian; and that, being enraged
at the sentence, 1. He blasphemed the name ofthe
Lord. He blasphemed the name, that is, God;
who is known by his name only, not by his nature.

448

LEVITICUS, XXIV.

or any similitude. Not as if God were a mere
name, but his is a name above every name. The
translators add ofthe Lord, which is implied, but
not expressed, in the original, for the greater re
verence of the Divine Majesty: it is a shame that
it should be found on record, that the very name of
Jehovah should be blasphemed; tell it not in Gath.
It is a fond conceit of the superstitious Jews, that
his blasphemy was in pronouncing the name of Je
hovah, which they call ineffable; he that made
himself known by that name never forbade the call
ing of him by that name. It is probable, that, find
ing himself aggrieved by the divine appointment,
which separated between the Israelites and stran
gers, he impudently reproached both the law and
the Law-Maker, and set him at defiance. 2. He
cursed either God himself, (and then his cursing
was the same with blaspheming,) or the person
with whom he strove; imprecations of mischief are
the hellish language of hasty passion, as well as of
rooted malice: or perhaps he cursed the judges that
gave sentence against him; he flew in the face of
the court, and ridiculed the process of it: thus he
added sin to sin.
IV. The caution with which he was proceeded
against for this sin. The witnesses or inferior judges
brought him and his case (which was somewhat ex
traordinary) unto Moses, (v. 11.) according to the
order settled ; (Exod. 28. 22.) and Moses himself
would not give judgment hastily, but committed the
offender into custody, till he had consulted the Or
acle in this case. Note, Judges must deliberate;
both those that give the verdict, and those that give
the sentence, must consider diligently what they do,
and do nothing rashly, for the judgment is God's,
(Deut 1. 17.) and before him there will be are-
hearing of the cause. They waited to know what
was the mind of the Lord, whether he was to be
put to death by the hand of the magistrate, or to be
left to the judgment of God; or rather, they wanted
to know whether he should be stoned, as those were
to be that only cursed their parents, (ch. 20. 9. ) or
whether the crime, being so much greater, some
sorer punishment should be inflicted on him. Note,
Those that sit in judgment should sincerely desire,
and by prayer and the use of all good means should
endeavour, to know the mind ofthe Lord, because
they judge for him, (2 Chron. 19. 6.) and to him
they are accountable.
V. Sentence past upon this offender by the righ
teous Judge of heaven and earth himself; (v. 14. )
Let all the congregation stone him. God could have
cut him off by an immediate stroke from heaven,
but he would put this honour upon the institution of
magistracy, to make use of it for the supporting and
vindicating of his own glory in the world. Observe,
1. The place of execution appointed, Bring him
forth without the camp; to signify their detestation
of the crime, they must thus cast out the criminal
as an abominable branch, and separate him from
them as an unclean thing, and unworthy a place in
the camp of Israel. 2. The executioners; Let all
the congregation do it, to show their zeal for the
honour of God's name. Every man should have a
stone to throw at him that blasphemes God, reck
oning himself nearly concerned in the reproaches
cast on God, Ps. 69. 9. Thus also the greater ter
ror would be cast upon the congregation; they that
once helped to stone a blasphemer would ever after
dread every thing that bordered upon blasphemy,
that looked like it, or looked towards it. 3. The
solemnity of the execution; before the congregation
stoned him, the witnesses were to lay their hands
upon his head. The Jews say that this was used
in the execution of no criminals but blasphemers
only; and that it was done with words to this pur
port, Thy blood be upon thine own head, for thou

thyself hast occasioned it. Let no blame be laid on
the law, judges, juries, or witnesses; if thou scornest,
thou alone shall bear it.
VI. A standing law made upon this occasion for
the stoning of blasphemers, v. 15, 16. Magistrates
are the guardians of both tables, and ought to be as
jealous for the honour of God against those that
speak contemptuously of his being and government,
as for the public peace and safety against the dis
turbers oi them. 1. A great stress is laid upon
this law, as in no case to be dispensed with. He
shall surely be put to death; they shall certainly
stone him. They that lightly esteem God's honour
might think it hard to make a man an offender for
a word; (words are but wind;) but God would let
them know that such words as these were not to be
made light of, which come from malice against God
in the heart of him that speaks, and must occasion
either great guilt or great grief to those that hear.
2. It is made to extend to the strangers that so
journed among them, as well as those that were
born in the land. God never made any law to
compel strangers to be circumcised, and embrace
the Jewish religion, (proselytes made by force would
be no honour to the God of Israel,) but he made a
law to restrain strangers from speaking evil of the
God of Israel. 3. He that was put to death for
blasphemy, is said to bear his sin, in the punish
ment of it ; no sacrifice being appointed, on the
head of which the sin might be transferred, he him
self was to bear it upon his own head, as a sacrifice
to divine justice. So his own tongue fell upon him,
(Ps. 64. 8.) and the tongue of a blasphemer will
fall heavy.
VII. A repetition of some other laws annexed to
this new law. 1. That murder should be punished
with death, (v. 17. and again v. 21.) according to
an ancient law in Noah's time, (Gen. 9. 6.) and the
very law of nature, Gen. 4. 10. 2. That maimers
should in like manner be punished by the law of re
taliation, v. 19, 20. Not that men might in these
cases be their own avengers, but they might appeal
to the civil magistrate, who should award suffering
to the injurious, and satisfaction to the injured, as
should be thought fit, in proportion to the hurt
done. This law we had before, Exod. 22. 4, 5.
And it was more agreeable to that dispensation in
which were revealed the rigour ofthe law, and
what sin deserved, than to the dispensation we are
under, in which are revealed the grace of the gos-
Eel, and the remission of sins: and therefore our
aviour has set aside this law, (Matth. 5. 38, 39. )
not to restrain magistrates from executing public
justice, but to restrain us all from returning perso
nal injuries, and to oblige us to forgive, as we are
and hope to be forgiven. 3. That hurt done wil
fully to a neighbour's cattle should be punished, by
making good the damage, v. 18, 21. Thus the di
vine law took not only their lives, but their good
also, under its protection. Those beasts which be
longed to no particular person, but were, as our law
speaks, ferae naturse— -of a wild nature, it was law
ful for them to kill; but not those which any man
had a property in. Does God take care for oxen?
Yes; for our sakes he does. 4. That strangers, as
well as native Israelites, should be both entitled to
the benefit of this law, so as not to suffer wrong,
and should be liable to the penalty of this law, in
case they did wrong. And it should seem this is it
that brings in these laws here, to show how equitable
it was, that strangers as well as Israelites should be
punished for blasphemy, because strangers as well
as Israelites were punishable for other crimes. And
there maybe this further reason for the recognition
of these laws here; God would hereby show what
provision he had made for man's safety, in punish
ing those that were injurious to him; which should

LEVITICUS, XXV.

449

oe an argument with magistrates to be jealous for
his honour, and to punish those that blaspheme his
name. If God took care for their comfort, they
ought to take care for his glory.
VIII. The execution of the" blasphemer ; Moses
did, as it were, sign the warrant for it, he spake
unto the children of Israel to do it, and they did as
the Lord commanded Moses, v. 23. This teaches
that death is the wages of sin; and that blasphemy
in particular is an iniquity to be punished by the
judges. But if those who thus profane the name
of God escape punishment from men, yet the Lord
our God will not suffer them to escape his righteous
judgments. This blasphemer was the first that
died by the law of Moses. Stephen, the first that
died for the gospel, died by the abuse of this law;
the martyr and the malefactor suffered the same
death; but how vast the difference between them!
CHAP. XXV.
The law of this chapter concerns the lands and estates of
the Israelites in Canaan, the occupying and transferring
of which were to be under the divine direction, as wefl
as the management of religious worship; for as the taber
nacle was a holy house, so Canaan was a holy land; and
ras the
which
_~-  ... — .„..„, ...... „. ,.=.,. .„ «.aF«0o ui .., he ap
pointed, I. That every seventh year should be a year of
rest from occupying the land, a sabbatical year, v. 1 . . 7.
In this God expected from them extraordinary instances
of faith and obedience, and they might expect from God
extraordinary instances of power and goodness in pro
viding for them, v. 18 . . 22. II. That every fiftieth year
should be a year of jubilee, that is, 1. A year of release
of debts and mortgages, and return to the possession of
their alienated lands, v. 8 . . 17. Particular directions are
given, (1.) Concerning the sale and redemption of lands,
v. 23 . . 28. (2.) Of houses in cities and villages, with a
proviso for Levite cities, v. 29.-34. 2. A year of release
of servants and bond slaves. (1.) Here is inserted a law
for the kind usage of poor debtors, v. 35 . . 38. (2. ) Then
comes the law for the discharge of all Israelites that

were sold for servants, in the year of jubilee, if they were
not redeemed before. [1.1 If they were sold to the Is
raelites, v. 39.. 46. And, [2.] If sold to proselytes, v.

47 . . 55. All these appointments have something moral
and of perpetual obligation in them, though in the letter
of them, they were not only peculiar to thejews, but to
them only while they were in Canaan.
1. k ND the. Lord spake unto Moses in
_£Jl mount Sinai, saying, 2. Speak unto
the children of Israel, and say unto them,
When ye come into the land which I give
you, then shall the land keep a sabbath unto
the Lord. 3. Six years thou shalt sow thy
field, and six years thou shalt prune thy
vineyard, and gather in the fruit thereof; 4.
But in the seventh year shall be a sabbath
of rest unto the land, a sabbath for the
Lord : thou shalt neither sow thy field, nor
prune thy vineyard. 5. That which groweth
of its own accord of thy harvest thou shalt
not reap, neither gather the grapes of thy
vine undressed : for it is a year of rest unto
the land. 6. And the sabbath of the land
shall be meat for you ; for thee, and for thy
servant, and for thy maid; and for thy hired
servant, and for the stranger that sojourneth
with thee, 7. And for thy cattle, and for the
beasts that are in thy land, shall all the in
crease thereof be meat.
The law of Moses laid a great deal of stress upon
the Sabbath, the sanctification of which was the
Vol. i.— 3 L

earliest and most ancient of all divine institutions,
designed for the keeping up of the knowledge and
worship of the Creator among men; that law not
only revived the observance of sabbath-days every
week, but, for the further advancement of the ho
nour of them, added the institution of a sabbatical
year; (v. 4. ) In the seventh year shall be a sabbath
of rest unto the land. And hence the Jews collect
that vulgar tradition, that after the world has stood
six thousand years, (a thousand years being to God
as one day,) it shall cease, and the eternal sabbath
shall succeed. A weak foundation on which to build
the fixing of that day and hour which it is God'
prerogative to know. This sabbatical year began
in September, at the end of harvest, the seventh
month of their ecclesiastical year: and the law was,
1. That at the seed-time, which immediately fol
lowed the end of their in-gathering, they should
sow no corn in their land, and that they should not
in the spring dress their vineyard, and consequently
that they should not expect either harvest or vin
tage the next year. 2. That what their ground did
produce of itself, they should not claim any pro
perty or use in, otherwise than from hand to mouth,
but leave it for the poor servants, strangers, and
cattle, v. 5.. 7. It must be a sabbath of rest to the
land; they must neither do any work about it, nor
expect any fruit from it; all annual labours must be
intermitted in the seventh year, as much as daily
labours on the seventh day. The Jews say, " They
began not to reckon for the sabbatical year till they
had completed the conquest of Canaan, which was
in the eighth year of Joshua; the seventh year after
that was the first sabbatical year, and so the fiftieth
year was the jubilee." This year there was to be
a general release of debts, (Deut. 15. 1, 2.) and a
public reading of the law in the feast,. (Deut 31.
10, 11.) to make it the more solemn.
Now, (1.) God would hereby show them that he
was their Landlord, and that they were tenants at
will under him. Landlords are wont to stipulate
with their tenants, when they shall break up their
ground, how long they shall till it, and when they
shall let it rest: God would thus give, grant, and
convey, that good land to them, under such pro
visos and limitations, as should let them know that
they were not proprietors, but dependents on their
Lord. (2.) It was a kindness to their land to let it
rest sometimes, and would keep it in heart (as our
husbandmen express it) for posterity, whose satis
faction God would have them to consult, and not to
use the ground as if it were designed for one age
only. (3.) When they were thus for a whole year
taken off from all country-business,, they would have
the more leisure to attend the exercises of religion,
and to get the knowledge of God and his law. (4. )
They were hereby taught to be charitable and ge
nerous, and not to engross all to themselves, but to
be willing that others should share with them in the
gifts of God's bounty, which the earth brought forth
of itself. (5.) They were brought to live in a con
stant dependence upon the Divine Providence, find
ing that as man lives not by bread alone, so he has
bread, not by his own industry alone, but, if God
pleases,_ by the word of blessing from the mouth of
God, without any care or pains of man, Matth. 4.
4. (6. ) They were reminded of the easy life man
lived in paradise, when he ate of every good thing,
not, as since, in the sweat of his face. Labour and
toil came in with sin. (7.) They were taught to
consider how the poor lived, that did neither sow
nor reap, even by the blessing of God upon a little.
Lastly, This year of rest typified the spiritual rest
which all believers enter into through Christ, our
true Noah, who giveth us comfort and rest concern
ing our work, and the toil of our hands, because of
the ground which the Lordhath cursed, Gen, 5. 29

460

LEVITICUS, XXV.

Through him we are eased of the burthen of world
ly care and labour, both being sanctified and sweet
ened to us, and we are enabled and encouraged to
live by faith. And as the fruits of this sabbath of
the land were enjoyed in common, so the salvation
wrought out by Christ is a common salvation; and
this sabbatical year seemed to have been revived in
the Christian church, when the believers had all
things common, Acts 2. 44.
8. And thou shalt number seven sab
baths of years unto thee, seven times seven
years ; and the space of the seven sabbaths
of years shall be unto thee forty and nine
years. 9. Then shalt thou cause the trum
pet of the jubilee to sound, on the tenth day
of the seventh month ; in the day of atone
ment shall ye make the trumpet sound
throughout all your land. 10. And ye shall
hallow the fiftieth year, and proclaim liber
ty throughout all the land unto all the in
habitants thereof: it shall be a jubilee unto
you ; and ye shall return every man unto
his possession, and ye shall return every
man unto his family. If, A jubilee shall
that fiftieth year be unto you : ye shall not
sow, neither reap that which groweth of itself
in it, nor gather the grapes in it of thy vine
undressed. 1 2. For it is the jubilee ; it shall
be holy unto you : ye shall 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. And if thou sell aught
unto thy neighbour, or buyest aught of thy
neighbour's hand, ye shall not oppress one
another : 15. According to the number of
years after the jubilee thou shalt buy of thy
neighbour, and according unto the number
of years of the fruits he shall sell unto thee :
16. According to the multitude of years
thou shalt increase the price thereof, and
according to the fewness of years thou shalt
diminish the price of it : for according to
the number of the years ofthe fruits doth he
sell unto thee. 17. Ye shall not therefore
oppress one another ; but thou shalt fear thy
God: for I am the Lord your God. 18.
Wherefore ye shall do my statutes, and
keep my judgments, and do them ; and ye
shall dwell in the land in safety. 19. And
the land shall yield her fruit, and ye shall
eat your fill, and dwell therein in 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 fruit 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 ofthe old store.
Here is,
I. The general institution of the jubilee, v, 8, &c.

1. When it was to be observed; after seven sab
baths of years, v. 8. Whether the forty-ninth or
fiftieth, is a great question among learned men:
that it shouid be the seventh sabbatical year, that
is, the forty-ninth,* (which by a very common form
of speech is called tlie fiftieth,) seems to me most
probable, and is, I think, made pretty clear by that
learned chronologer Calvisius, and the objections
removed; but this is not a place for the arguing of
it Seven sabbaths of weeks were reckoned from
the passover to the feast of pentecost, (or fiftieth
day, for so pentecost signifies,) and so seven sab
baths of years from one jubilee to another, and the
seventh seventh is called the fiftieth; and all this
honour is put upon the sevenths, for the sake of
God's resting the seventh day from the work of
creation. 2. How it was to be proclaimed; with sound of
trumpet in all parts ofthe country, (v. 5.) both to
give notice to all persons of it, and to express their
joy and triumph in it; and the word jobel, or jubilee,
is supposed to signify some particular sound of the
trumpet distinguishable from any other; for the
trumpet that gives an uncertain sound is of little
service, 1 Cor. 14. 8. The trumpet was sounded
in the close of the day of atonement, thence the ju
bilee commenced; and very fitly; when they had
been humbling and afflicting their souls for sin, then
they were made to hear this voice of joy and glad
ness, Ps. 51. 8. When their peace was made with
God, then liberty was proclaimed; for the removal
of guilt is necessary to make way for the entrance
of all true comfort, Rom. 5. 1, 2. In allusion to this
solemn proclamation of the jubilee, it was foretold
concerning our Lord Jesus, that he should preach
the acceptable year of the Lord, Isa. 61. 2. He sent
his apostles to proclaim it with the trumpet of the
everlasting gospel, which they were to preach to
every creature. And it stands still foretold, that
at the last day the trumpet shall sound, which shall
release the dead out of the bondage of the grave,
and restore us to our possessions.
3. What was to be done in that year extraor
dinary; beside the common rest ofthe land, which
was observed every sabbatical year, (v. 11, 12.)
and the release of personal debts, (Deut 15. 2, 3.)
there was to be the legal restoration of every Is
raelite to all the property, and all the liberty which
had been alienated from him since the last jubilee;
so that never was any people so secured in their
liberty and property (those glories of a people) as
Israel was. Effectual care was taken that, while
they kept close to God, these should not only not
be taken from them by the violence of others, but
not thrown away by their own folly.
(1. ) The property which every man had in his
dividend of the land of Canaan could not be aliena
ted any longer than till the year of jubilee, and then
he or his should return to it, and have a title to it
as undisputed, and the possession of it as undisturb
ed, as ever; (v. 10. 13. ) Ye shall return every man
to his possession; so that, if a man had sold or mort
gaged his estate, or any part of it, it should then
return to him or his heirs, free of all charge or en
cumbrance. Now this was no wrong to the pur
chaser, because the year of jubilee was fixed, and
every man knew when it would come^ and made
his bargain accordingly. By our law, indeed, if
lands be granted to a man and his heirs, upon con
dition that he shall never sell or alienate them, the
grant is good, but the condition is void and repug
nant; Iniquum est mgenuis hominibus (say the law
yers) non esse liberam rerum suarum alienalionem
— It is unjust to prevent free-men from alienating
* The reasoning of Mr. Poole, in his Annotations on the passage,
will, probably, induce the generality of readers to adopt a different
opinion.— Ed.

LEVITICUS, XXV

451

their own possessions. Yet it is agreed in the books,
that if the king grant lands to a man in fee upon
condition he shall not alienate, the condition is good.
Now God would show his people Israel that their
land was his, and they were his tenants; and there
fore he ties them up that they shall not have power
to sell, but only to make leases for any term of years,
not going beyond the next jubilee. By this means
it was provided, [1.] That their genealogies should
be carefully preserved, which would be of use for
clearing our Saviour's pedigree. [2. ] That the dis
tinction of tribes should be kept up; for though a
man might purchase lands in another tribe, yet he
could not retain them longer than till the year of
jubilee, and then they would revert of course. [3.]
That none should grow exorbitantly rich, by laying
house to house and field to field, (Isa. 5. 8.) but
should rather apply themselves to the cultivating
of what they had, than the enlarging of their pos
sessions. The wisdom of the Roman common
wealth sometimes provided that no man should be
master of above five hundred acres. [4.] That no
family should be sunk and ruined, and condemned
to perpetual poverty. This particular care God
took for the support of the honour of that people,
and the preserving, not only of that good land to
the nation in general, but of every man's share to
his family in particular, for a perpetual inheritance;
that it might the better typify that good part which
shall never be taken away from those that have it.
(2.) The liberty which every man was born to,
if it were sold or forfeited, should likewise return
at the year of jubilee; (v. 13.) Ye shall return every
man to his family. Those that were sold into other
families, thereby became strangers to their own;
but in this year of redemption they were to return.
This was typical of our redemption by Christ from
the slavery of sin and Satan, and our restoration to
the glorious liberty of the children of God. Some
compute that the very year in which Christ died
was a year of jubilee, and the last that ever was
kept But however that be, we are sure it is the
Son that makes us free, and then we are free indeed.
II. A law upon this occasion against oppression
in buying and selling of land; neither the buyer nor
the seller must over-reach, v. 14- -17. In short,
the buyer must not give less, nor the seller take
more than the just value of the thing, considered
as necessarily returning at the year of jubilee. It
must be settled what the clear yearly value of the
land was, and then how many years' purchase it
was worth till the year of jubilee. But they must
reckon only the years of the fruits, (v. 15.) and
therefore must discount for the sabbatical years. It
is easy to observe, that the nearer the jubilee was,
the less must the value of the land be; according to
the fewness of the years thou shalt diminish the
price. But we do not find it so easy practically to
infer from thence, that the nearer the world comes
to its period, the less value we should put upon the
things of it; because the time is short, and the
fashion of the world passeth away, let those that
buy, be as though they possessed not. One would
put little value on an old house, that is ready to
drop down.
All bargains ought to be made by this rule, Ye
shall not oppress one another, not take advantage
of one another's ignorance or necessity, but thou
shalt fear thy God. Note, The fear of God reign
ing in the heart would effectually restrain us from
doing any wrong to our neighbour in word or deed;
for, though man be not, God is, the Avenger of those
that go beyond or defraud their brethren, 1 Thess.
4. 6. Perhaps Nehemiah refers to this very law,
(ch. 5. 15.) where he tells us, that he did not op
press those he had under his power, because ofthe
fear of God,

, III. Assurance given them that they should be no
losers, but great gainers, by observing these years
of rest. It is promised, 1, That they should be
safe; (v. 18.) Ye shall dwell in the land in safety.
And again, (v. 19. ) the word signifies both outward
safety, and inward security and confidence of spirit,
that they should be quiet both from evil, and from
the fear of evil. 2. That they should be rich; Ye
shall eat your fill. Note, If we be careful to do
our duty, we may cheerfully trust God with our
comfort 3. That they should not want food con
venient that year in which they did neither sow nor
reap; (v. 21.)-/ will command my blessing in the
sixth year, and it shall bring forth fruit for three
years. This was, (1.) A standing miracle, that
whereas at other times one year did but serve to
bring in another, the productions of the sixth year
should serve to bring in the ninth. Note, The bles
sing of God upon our provision will make a little go
a great way, and satisfy even the poor with bread,
Ps. 132. 15. It was, (2. ) A lasting memorial of the
manna, which was given double on the sixth day
for two days. And, (3.) It was intended for an en
couragement to ail God's people, in all ages, to
trust him in the way of duty, and to cast their care
upon him. There is nothing lost by faith and self-
denial in our obedience.
23. The land shall not be sold for ever :
for the land is mine ; for ye were strangers
and sojourners with me. 24. And in all
the land of your possession ye shall grant a
redemption for the land. 25. If thy brother
be waxen poor, and hath sold away some
of his possession, and if any of his kin come
to redeem it, then shall he redeem that
which his brother sold. 26. And if the man
have none to redeem it, and himself be
able to redeem it ; 27. Then 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 remain in
the hand of him that hath bought it until
the year of jubilee: and in the jubilee it
shall go out, and he shall return unto his
possession. 29. And if a man sell a dwell
ing-house in a walled city, then he may re
deem it within a whole year after it is sold ;
within a full year may he redeem it. 30.
And if it be not redeemed within the space
of a full year, then the house that is in the
walled city shall be established for ever to
him that bought it, throughout his genera
tions : it shall not go out in the jubilee. 31.
But the houses, of the villages which have
no walls round about them shall be counted
as the fields of the country ; they may be
redeemed, and they shall go out in the jubi
lee. 32. 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 a man purchase of the
Levites, then the house that was sold, and
the city of his possession, shall go out in the

452

LEVITICUS, XXV.

year of jubilee : for the houses ofthe cities
ofthe Levites are their possession among
the children of Israel. 34. But the field
of the suburbs of their cities may not be
sold ; for it is their perpetual possession.
35. And if thy brother be waxen poor, and
fallen in decay with thee, then thou shalt
relieve him ; yea, though he be a stranger, or
a sojourner; that he may live with thee.
36. Take thou no usury of him, or increase :
but fear thy God; that thy brother may live
with thee. 37. Thou shalt not give him
thy money upon usury, nor lend him thy
victuals for increase. 38. I am the Lord
your God, which brought you forth out of
the land of Egypt, to give you the land of
Canaan, and to be your God.
Here is,
I. A law concerning the real estates of the Israel
ites in the land of Canaan, and the transferring of
them. 1. That no land should be sold for ever from the
family to whose lot it fell in the division of the land.
And the reason given is, The land is mine, and ye
are strangers and sojourners with me, v. 23. (1.)
God having a particular propriety in this land, he
would by this restraint keep them sensible of it.
The possessions of good people, who, having given
up themselves to God, have therewith given up all
they have to him, are in a particular manner at his
disposal, and his disposal ofthem must be submitted
to. (2. ) They being strangers and sojourners with
Mm in that land, and having his tabernacle among
them, to alienate their part of that land would be in
effect to put themselves off from their fellowship
and communion with God, which that was a token
and symbol of. For which reason, Naboth would
rather incur the wrath of a king, than part with the
inheritance of his fathers, 1 Kings 21. 3.
2. That if a man was constrained through poverty
to sell his land for the subsistence of his family, yet,
if afterward he was able, he might redeem it before
the year of jubilee, (v. 24, 26, 27. ) and the price
must be settled according to the number of years
since the sale, and before the jubilee.
3. That if the person himself was not able to re
deem it, his next kinsman might, v. 25. The re
deemer thereof, he that is near unto him shall come
and shall redeem, so it might be read. The kins
man is called Goel, the redeemer, (Numb. 5. 8.
Ruth 3. 9.) to whom belonged the right of redeem
ing the land. And this typified Christ, who as
sumed our nature, that he might be our Kinsman,
bone of our bone, and flesh of our flesh, and being
the only Kinsman we have that is able to do it, to
him belonged the right of redemption. As for all
our other kinsmen, their shoe must be plucked off,
(Ruth 4. 6, 7.) they cannot redeem; but Christ
can, and hath redeemed the inheritance which we
by sin had forfeited and alienated, and made a new
settlement of it upon all that by faith become allied
to him. We know that this Redeemer liveth, Job
19. 25. And some make this duty of the kinsman
to signify the brotherly love that should be among
Christians, inclining them to recover those that are
fallen, and to restore them with the spirit of meek
ness. 4. That if the land was not redeemed before the
year of jubilee, then it should return of course to
him that had sold or mortgaged it; (v. 28.) In the
jubilee it shall go out. This was a figure of the free
grace of God toward us in Christ, by which, and

not by any price or merit of our own, we are re
stored to the favour of God, and become entitled to
paradise, from which our first parents, and we in
them, are expelled for disobedience.
5. A difference was made between houses in
walled cities and lands in the country, or houses in
country-villages. Houses in walled cities were
more the fruits of their own industry than land in
the country, which was the immediate gift of God's
bounty; and therefore, if a man sold a house in a
city, he might redeem it any time within a year af
ter the sale, but otherwise it was confirmed to the
purchaser for ever, and should not return, no net at
the year of jubilee, v. 29, 30. This provision was
made to encourage strangers and proselytes to come
and settle among them. Though they could not
purchase land in Canaan to them and their heirs,
yet they might purchase houses in walled cities,
which would be most convenient for them who were
supposed to live by trade. But country-houses
could be disposed of no otherwise than as lands
might 6. A clause is added in favour of the Levites, by
way of exception from these rules. (1.) Dwelling-
houses in the cities of the Levites might be redeem
ed at any time, and, if not redeemed, should revert
in the year of jubilee, (v. 32, 33.) because the Le
vites had no other possessions than cities and their
suburbs, and God would show that the Levites
were his peculiar care; and it was for the interest of
the public that they should not be impoverished, or
wormed out of their inheritances. (2.) The fields
adjoining to their cities (Numb. 35. 4. 5.) might not
be sold at any time, for they belonged not to par
ticular Levites, but to the city of the Levites, as a
corporation, who could not alienate, without a wrong
to their tribe; therefore, if any of those fields were
sold, the bargain was void, v. 34. Even the Egyp
tians took care to preserve the land of the priests,
Gen. 4,7. 22. And there is no less reason for the
taking of the maintenance of the gospel-ministry
under the special protection of Christian govern
ments. II. A law for the relief of the poor, and the ten
der usage of poor debtors; and these are of more
general and perpetual obligation than the former.
1. The poor must be relieved, v. 35. Here is,
(1.) Our brother's poverty and distress supposed;
tf thy brother be waxen poor; not only thy Mother
by nation as a Jew, but thy brother by nature as a
man, for it follows, though he be a stranger or a so
journer. All men are to be looked upon and treat
ed as brethren, for we have all one Father, Ma-'. 2.
10. Though he is poor, yet still he is thy brother,
and is to be loved and owned as a brother. Poverty
does not destroy the relation. Though a son of
Abraham, yet he may wax poor and fall into decay.
Note, Poverty and decay are great grievances, and
very common; The poor ye have always with you.
(2.) Our duty enjoined, Thoushalt relieve him. By
sympathy, pitying the poor; by service, doing for
them; and by supply, giving to them according to
their necessity and thine ability.
2. Poor debtors must not be oppressed. If thy
brother be waxen poor, and have occasion to bor
row money of thee for the necessary support of his
family, Take thou no usury of him, either for mo
ney or victuals, v. 36, 37. And thus far this law
binds still, but could never bethought binding where
money is borrowed for purchase of lands, trade, or
other improvements; for there it is reasonable that
the lender share with the borrower in the profit.
The law here is plainly intended for the reliefof the
poor, to whom it is sometimes as great a charity to
lend freely as to give. Observe the arguments here
used against extortion. (I.) God patronises the
poor; " Fear thy God, who will reckon with thee

LEVITICUS, XXV.

453

for all injuries done to the poor: thou fearest not
them, but fear him." (2.) Relieve the poor, that
they may live with thee, and someway or other they
may be serviceable to thee. The rich can as ill
spare the hands of the poor, as the poor can the
purses of the rich. (3. ) The same argument is
used to enforce this precept that prefaces all the ten
commandments; (v. 38.) lam the Lord your God,
which brought you out of Egypt. Note, It be
comes those that have received mercy to show mer
cy. If God has been gracious to us, we ought not
to be rigorous with our brethren.
39. And if thy brother that dwelleth by
thee be waxen poor, and be sold unto thee,
thou shalt not compel him to serve as a
bond-servant : 40. But as a hired servant,
and as a sojourner, he shall be with thee,
and shall serve thee unto the year of jubi
lee : 41. And then shall he depart from thee,
both he and his children with him, and shall
return unto his own family, and unto the
possession of his fathers shall he return. 42.
For they are my servants, which I brought
forth out of the land of Egypt : they shall not
be sold as bondmen. 43. Thou shalt not
rule over him with rigour, but shalt fear
thy God. 44. Both thy bondmen, and thy
bond-maids, which thou shalt have, shall be
of the heathen that are round about you ; of
them shall ye buy bondmen and bondmaids.
45. Moreover, ofthe children ofthe strangers
that do sojourn among you, of them shall ye
buy, and of their families that are with you,
which they begat in your land : and they
shall be your possession. 46. And ye shall
take them as an inheritance for your chil
dren after you, to inherit them for a posses
sion ; they shall be your bondmen for ever:
but over your brethren, the children of Is
rael, ye shall not rule one over another with
rigour. 47. And if a sojourner or stran
ger wax rich by thee, and thy brother that
dwelleth by him wax poor, and sell himself
unto the stranger or sojourner by thee, or to
the stock ofthe stranger's family : 48. After
that he is sold he may be redeemed again ;
one of his brethren may redeem him : 49.
Either his uncle, or his uncle's son, may re
deem him, or any that is nigh of kin unto
him of his family may redeem him ; or, if he
be able, he may redeem himself. 50. And
he shall reckon with him that bought him
from the year that he was sold to him unto
the year of jubilee: and the price of his sale
shall be according unto the number of years ;
according to the time of a hired servant shall
it be with him. 51. If there be yet many
years behind, according unto them he shall
give again the price of his redemption out of
the money that he was bought for. 52. And
if there remain but few years unto the year
of jubilee, then he shall count with him, 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 rigour
over him in thy sight. 54. And if he be not
redeemed in these years, then he shall go
out in the year of jubilee, both he, and his
children with him. 55. For unto me the
children of Israel a/e servants; they are my
servants, whom I brought forth out of the
land of Egypt: I am the Lord your God.
We have here the laws concerning servitude, de*-
signed to preserve the honour of the Jewish nation
as a free people, and rescued, by a divine power,
out of the house of bondage, into the glorious li
berty of God's sons, his first born. Now the law is,
I. That ahative Israelite should never be made
a bondman for perpetuity. If he was sold for debt,
or for a crime, by the house ofjudgment, he was to
serve but six years, and to go out the seventh; that
was appointed, Exod. 21. 2. But if he sold him
self, through extreme poverty, having nothing at
all left him to preserve his life, and if it was to one
of his own nation that he sold himself, in such a case
it is here provided, 1. That he should not serve as
a bond servant, (v. 39.) nor be sold with the sale of
a bondman; (v. 42.) that is, "It must not be look
ed upon that his master that bought him had as ab
solute a property in him as in a captive taken in
war, that might be used, sold, and bequeathed, at
pleasure, as much as a man's cattle; no, he shall
serve thee as a hired servant, whom the master has
the use of only, but not a despotic power over."
And the reason is, They are my servants, v. 42.
God does not make his servants slaves, and there
fore their brethren must not. God had redeemed
them out of Egypt, and therefore they must never
be exposed to sale as bondmen. The apostle ap
plies this spiritually, (1 Cor. 7. 23.) Ye are bought
with a price, be not ye the servants of men, that is,
"ofthe lusts of men; no, nor of your own lusts;"
for being become the servants of God, we must not
let sin reign in our mortal bodies, Rom. 6. 12, 22.
2. That while he did serve, he should not be ruled
with rigour, as the Israelites were in Egypt, v. 43.
Both his work and his usage must be such as were
fitting for a son of Abraham. Masters are still re
quired to give to their servants that which is just and
equal, Col. 4. 1. They may be used, but must not be
abused. Those masters that are always hectoring
and domineering over their servants, taunting them,
and trampling upon them, that are unreasonable in
exacting work, and giving rebukes, and that rule
them with a high hand, forget that their Master is
in heaven; and what will they do when he rises up?
as holy Job reasons with himself, Job 31. 13, 14.
3. That at the year of jubilee he should go out free,
he and his children,^ and should return to his own
family, v. 31. This typified our redemption, from
the service of sin and Satan, by the grace of God in
Christ, whose truth makes us free, John 8. 32.
The Jewish writers say, that for ten days before
the jubilee-trumpet sounded, the servants that were
to be discharged by it did express their great joy
by feasting, and wearing garlands on their heads: it
is therefore called the joyful sound, Ps. 89. 15.
And we are thus to rejoice hi the liberty we have
by Christ.
II. That they might purchase bondmen of the
heathen nations that were round about them, or of
those strangers that sojourned among them, (except
of those seven nations that were to be destroyed,)
and might claim a dominion over them, and' entail
them upon their families, as an inheritance, for the

454

LEVITICUS, XXVI

year of jubilee should give no discharge to them, v.
44. . 46. Thus, in our English plantations, the ne
groes only are used as slaves; how much to the
credit of Christianity, I "shall not say. Now, 1.
This authority which they had over the bondmen
they purchased from the neighbouring nations, was
in pursuance of the blessing of Jacob, (Gen. 27. 29. )
Let people serve thee. 2. It figured the bringing in
of the Gentiles to the service of Christ and his
church. Ask of me, and I will give thee the heathen
for thine inheritance, Ps. 2. 9. And it is promised,
(Isa. 61. 5.) Strangers shall stand and feed your
flocks, and the sons of the alien be your vine-dres
sers; see Rev. 2. 26, 27. The upright shall have
the dominion in the morning, Ps. 49. 14. 3. It in
timates, that none shall have the benefit of the gos
pel-jubilee, but those only that are Israelites indeed,
and the children of Abraham by faith: as for those
that continue heathenish, they continue bondmen.
See this turned upon the unbelieving Jews them
selves, (Gal. 4. 25.) where Jerusalem, when she
had rejected Christ, is said to be in bondage with
her children. Let me only add here, that, though
they are not forbidden to rule their bondmen with
rigour, yet the Jewish doctors say, " It is the pro
perty of mercy, and way of wisdom, that a man
should be compassionate, and not make his yoke
heavy upon any servant that he has. "
III. That if an Israelite sold himself for a servant
to a wealthy proselyte that sojourned among them,
care should be taken that he should have the same
advantages as if he had sold himself to an Israelite,
and in some respects greater. 1. That he should
have the same advantages, for instance, not to serve
as a bondman, but as a hired servant, and not to be
ruled with rigour, (v. 53.) in thy sight; which inti
mated that the Jewish magistrates should particu
larly have an eye to him, and if he were abused,
should take cognizance of it, and redress his griev
ances, though the injured servant did not himself
complain. Also, he was to go free at the year of ju
bilee, v. 54. Though the sons of strangers might
serve them for ever, yet the sons of Israel might not
serve strangers for ever; yet the servant here, hav
ing made himself a slave by his own act and deed,
should not go out in the seventh year of release, but
in the jubilee only. 2. That he should have this
further advantage, that he might be redeemed again
before the year of jubilee, v. 48, 49. He that had
sold himself to an Israelite, might, if ever he were
able, redeem himself, but his relations had no right
to redeem him: "But if a man sold himself to a
stranger," the Jews say, " his relations were urged
to redeem him; if they did not, it was fit that he
should be redeemed at thepublic charge," which
we find done, Neh. 5. 8. The price of his ransom
was to be computed according to the prospect of the
year of jubilee, (v. 50. .52.) as in the redemption
of land, v. 15, 16. The learned Bishop Patrick
quotes one of the Jewish rabbins for an evangelical
exposition of that appointment, (v. 48.) One of
his brethren shall redeem Mm; " This Redeemerj"
says the Rabbi, "is the Messiah, the son of David."
They expected this Messiah to be their Redeemer
out of their captivity, and to restore them to their
own land again; but we welcome him as the Re
deemer who shall come to Zion, and shall turn
away ungodliness from Jacob, for he shall save his
people from their sins; and under this notion there
were those that looked for redemption in Jerusalem.
CHAP. XXVI.
This chapter is a solemn conclusion of the main body of
the levitical law. The precepts that follow in this and
the following book, either relate to some particular
matters, or are repetitions and explications of the fore
going institutions. Now this chapter contains a general
enforcement of all those laws, by promises of reward in

case of obedience on the one hand, and thrf.it enir / , *f
punishment for disobedience on the other .iaiirf, <i-e
former to work upon hope, the latter on fe«r, ihwt two
handles of the soul, by which it is taken hold of and
managed. Here is, I. A repetition of two or three of
the principal of the commandments, v. 1, 2. II. An
inviting promise of all good things, if they would but
keep God's commandments, v. 3. .13. III. A terrible
threatening of ruining judgments which would be
brought upon them, if they were refractory and disobe
dient, v. 14. .39. IV. A gracious promise of the return
of mercy to those of them that would repent and re
form, v. 40, &c. Deut. 28, is parallel to this.
1 . ~!S7~E shall make you no idols nor graven
JL image, neither rear you up a stand
ing image, neither shall ye set up any image
of stone in your land, to bow down unto it:
for I am the Lord your God. 2. Ye shall
keep my sabbaths, and reverence my sanc
tuary : I am the Lord. 3. 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
increase, and the trees of the field shall
yield their fruit. 5. And your threshing
shall reach unto the vintage, and the vintage
shall reach unto the sowing-time ; and ye
shall eat your bread to the full, and dwell
in your land safely. 6. And I will give
peace in the land, and ye shall lie down,
and none shall make you afraid : and I will
rid evil beasts out of the land, neither shall
the sword go through your land. 7. And
ye shall chase your enemies, and they shall
fall before you by the sword. 8. And five
of you shall chase a hundred, and a hun
dred of you shall put ten thousand to flight:
and your enemies shall fall before you by
the sword. 9. For I will have respect unto
you, and make you fruitful, and multiply
you, and establish my covenant with you.
10. And ye shall 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 1
will walk among you, and will be your
God, and ye shall be my people. 1 3. 1 am
the Lord your God, which brought you
forth out of the land of Egypt, that ye
should not be their bondmen; and I have
broken the bands of your yoke, and made
you go upright
Here is,
I. The inculcating of those precepts of the law
which were of the greatest consequence, and by
which especially their obedience would be tried, v.
1, 2. They are the abstract of the second and
fourth commandments; which, as they are by much
the largest in the decalogue, so they are most fre
quently insisted on in-other parts of the law. As,
when a master has given many things in charge to
his servant, he concludes with the repetition of
those things which were ofthe greatest importance,
and which the servant was most in danger of ne
glecting, bidding him, whatever he did, be sure to
remember those; so here, God by Moses, after
many precepts, closes all with a special charge to

LEVITICUS, XXVI.

455

observe these two great commandments, 1. "Be
sure you never worship images, nor ever make any
sort of images or pictures for a religious use," v. 1.
No sin was more provoking to God than this, and
yet there was none that they were more addicted
to, and which afterward proved of more pernicious
consequence to them. Next to God's being, unity,
and universal influence, it is necessary that we
know and believe that he is an infinite Spirit; and
therefore to represent him by an image in the mak
ing of it, to confine him to an image in the conse
crating of it, and to worship him by an image in
bowing down to it, changes his truth into a lie, and
his glory into shame, as much as any thing. 2.
" Be sure you keep up a great veneration for sab
baths and religious assemblies,'* v. 2. As nothing
tends more to corrupt religion than the use of im
ages in devotion, so nothing contributes more to the
support of it than keeping the sabbaths, and rever
encing the sanctuary. These make up much of the
instrumental part of religion, by which the essen
tials of it are kept up. Therefore we find in the
prophets, that, next to.the sin of idolatry, there is
no sin for which the Jews are more frequently re
proved arid threatened, than the profanation of the
sabbath-day. II, Great encouragements given to them to live
in constant obedience to all God's commandments,
largely and strongly assuring them, that, if they did
so, they should be a happy people, and should be
blessed with all the good things they could desire.
Human governments enforce their laws with penal
ties to be inflicted for the breach of them; but. God
will be known also as the Rewarder of those that
seek and serve him.
Let us take a view of these great and precious
firomises, which, though they relate chiefly to the
ife which now is, and to the public national con
cerns of that people, were typical of the spiritual
blessings entailed by the covenant of grace upon all
believers through Christ
1. Plenty and abundance of the fruits of the earth.
They should have seasonable rain, neither too little
nor too much, but what was requisite for their land,
which was watered with the dew of heaven, (Deut.
11. 10. 11.) that it might yield its increase, v. 4.
The dependence which the fruitfulness of the earth
beneath has upon the influences of heaven above, is
a sensible intimation to us, that every good and
perfect gift must be expected from above, from the
Father of lights. It is promised that the earth
should produce its fruits in such great abundance,
that they would be kept in full employment, during
both the harvest and the vintage, to gather it in, v.
5. Before they had reaped their corn, and thresh
ed it, the vintage would be ready; and before they
had finished their vintage, it would be high time to
begin their sowing. Long harvests are often with
us the consequences of bad weather, but with them
they should be the effects of a great increase.
This signified the plenty of grace which should be
poured out in gospel-times, when the ploughman
should overtake the reaper, (Amos 9. 18.)andagreat
harvest of souls should be gathered in to Christ
The plenty should be so great, that they should
bring forth the old to be given away to the poor,
because of the new, to make room tor it in their
barns, which yet they would not pull down to build
greater, as that rich fool, (Luke 12. 18.) for God
gave them this abundance to be laid out, not to be
hoarded up from one year to another. He that
withholdeth corn, the people shall curse him, Prov.
11. 26. That promise, (Mai. 3. 10.) / will pour
you out a blessing, that there shall not be room
enough lo receive it, explains this here, v. 10. And
that which crowns this blessing of plenty, is, that
(v. 5. ) You shall eat your bread to the full; which

intimates that they should hare, not only abun
dance, but content and satisfaction in it. They
should have enough, and should know when they
had enough. Thus the meet shall eat and be satis
fied, Ps. 22. 26, s
2. Peace under the divine protection, v. 5. " Ye
shall dwell in your land safely; both really safe,
and safe in your own apprehensions; ye shall lie
down to rest in the power and promise of God, and
not only none shall hurt you, but none shall so
much as make you afraid,™ v. 6. See Ps. 4. 8.
They should not be infested with Wild beasts, those
should be rid out of the land, or, as it is promised,
(Job 5. 23.) should be ot peace with them; nor
should they be terrified with the alarms of war,
neither shall the sword go through your land. This
holy security is promised to all the faithful, Ps. 91.
1, &c. Those must needs dwell in safety that
dwell in God, Job 9. 18, 19.
3. Victory and success in their wars abroadj,
while they had peace and tranquillity at home, v.. 7,
8. They are also assured that the hand of Gofi
should so signally appear with them in their con
quests, that no disproportion of numbers should!
make against them : Five of you shall have courage
to attack, and strength to chase and defeat, a hun
dred, as Jonathan did, (1 Sam. 14. 12.) experiencing
the truth of his own maxim, (y. 6. ) that it is all one
with the Lord to sax<e bv many or by few.
4. The increase of their people. I will make you:
fruitful and multiply yw, v. 9. Thus the promise:
made to Abraham must be fulfilled, that his seed!
should be as the dust of the earth; and much more
numerous they would have been, if they had not by
their sin cut themselves short. It is promised to>
the gospel-church, that it shall be fruitful, John.
15. 16.
5. Tlie favour of God, which is the fountain of all
good. I will have respect unto you, v. 9. If the-
eye of our faith be unto God, the eye of his favour
will be unto us. More is implied than is expressed
in that promise, My soul shall not abhor you,
(v. 11.) as there is in that threatening. My sou!
shall have no pleasure in him, Heb. 10. 38. Though
there was that among them which might justly
have alienated him from them, yet, if they would
closely adhere to his institutions, he would not
abhor them.
6. Tokens of his presence in and by his ordi
nances; I will set my tabernacle among you, v. 11.
It was their honour and advantage, that God's
tabernacle was lately erected among them; but
here he lets them know that the continuance and
establishment of it depended upon their good be
haviour. The tabernacle that was now set should
be settled, if they would be obedient, else not.
Note, The way to have God's ordinances fix among
us, as a nail in a sure place, is to cleave closely to
the institution of them. It is added, (v. 12.) "/
will walk among you, with delight and satisfaction,
as a man in his garden; I will keep up communion
with you, as a man walking with his friend." This
seems to be alluded to, (Rev. 2. 1.) where Christ is
said to walk in the midst of the golden candlesticks.
7. The grace of the covenant, as the fountain and
foundation, the sweetness and security, of all these
blessings; I will establish my covenant with you, v.
9. Let them perform their part of the covenant,
and God would not fail to perform his. All cove
nant-blessings are summoned up in the covenant-
relation, (v. 12.) I will be your God, and ye shall
be my people; and they are all grounded upon their
redemption, (v. 13.) / am your God, because 1
broughtyou forth out ofthe land of Egypt. Having
purchased them, he would own them, and never
cast them off till they cast him off. He broke their
yoke, and made them go upright; that is, Their de

456

LEVITICUS, XXVI.

liverance out of Egypt put them in a state both of
ease and honour, that, being delivered out of the
hands of their enemies, they might serve God with
out fear, each one walkmg in his uprightness.
When Israel rejected Christ, and was therefore re
jected by him, their back is said to be bowed down
always under the burthen of their guilt, which was
heavier than that of their bondage in Egypt, Rom.
11. 10.
14. But if ye will not hearken unto me,
and will not do all these commandments ;
15. And if ye shall despise my statutes, or
if your soul abhor my judgments, so that ye
will not do all my commandments, but that
ye break my covenant: 16. I also will do
this unto you; I will even appoint over you
terror, consumption, and the burning ague,
that shall consume the eyes, and cause sor
row of heart: and ye snail sow your seed
in vain, for your enemies shall eat it 1 7.
And I will set my face against you, and ye
shall be slain before your enemies: they
that hate you shall reign over you; and ye
shall flee when none pursueth you. 18.
And if ye will not yet for all this hearken
unto me, then I will punish you seven
times more for your sins. 19. And I will
break the pride of your power; and I will
make your heaven as iron, and your earth
as brass. 20. And your strength shall be
spent in vain: for your land shall not yield
her increase, neither shall the trees of the
land yield their fruits. 21. And if ye
walk contrary unto me, and will not hearken
unto me; I will bring seven times more
plagues upon you, according to your sins.
22. I will also send wild beasts among you,
which shall rob you of your children, and
destroy your cattle, and make you few in
number ; and your high-ways shall be deso
late. 23. And if ye will not be reformed
by me by these things, but will walk con
trary unto me ; 24. Then will I also walk
contrary unto you, and will punish you yet
seven times for your sins. 25. And I will
bring a sword upon you, that shall avenge
the quarrel of my covenant : and, when ye
are gathered together within your cities, I
will send the pestilence among you; and
ye shall be delivered into the hand of the
enemy. 26. And when I have broken the
staff of your bread, ten women shall bake
your bread in one oven, and they shall de
liver you your bread again by weight: and
ye shall eat, and not be satisfied. 27. And
if ye will not for all this hearken unto me,
but walk 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 ye eat. 30. And I will de
stroy your high places and cut down your
images, and cast your carcases upon the
carcases of your idols, and my soul shall
abhor you. 31. And 1 will make your
cities waste, and bring your sanctuaries
unto desolation, and I will not smell the
savour of your sweet odours. 32. And 1
will bring the land into desolation; and
your enemies which dwell therein shall be
astonished at it. 33. And I will scatter
you among the heathen, and will draw out
a sword after you; and your land shall be
desolate, and your cities waste. 34. Then
shall the land enjoy her sabbaths, as long
as it heth desolate, and ye be in your ene
mies' land; even then shall the land rest,
and enjoy her sabbaths. 35. As long as it
lieth desolate it shall rest; because it did
not rest in your sabbaths, when ye dwelt
upon it. 36. And upon them that are left
alive of you I will send a faintness into
their hearts in the lands of their enemies;
and the sound of a shaken leaf shall chase
them; and they shall flee, as fleeing from a
sword; and they shall fall when none pur
sueth. 37. And they shall fall one upon
another, as it were before a sword, when
none pursueth: and ye shall have no power
to stand before your enemies. 38. And ye
shall perish among the heathen, and the
land of your enemies shall eat you up. 39.
And they that are left of you shall pine
away in their iniquity in your enemies'
lands; and also in the iniquities of their
fathers shall they pine away with them.
After God had set the blessing before them, (the
life and good which would make them a happy
people if they would be obedient,) he here sets the
curse before them, the death and evil which would
make them as miserable, if they were disobedient
Let them not think themselves so deeply rooted as
that God's power could not ruin them, or so highly
favoured as that his justice would not ruin them, if
they revolted from him, and rebelled against him;
no, You only have I known, therefore I will punish
you soonest and sorest, Amos 3. 2.
Observe,
I. How their sin is described, which would bring
all this misery upon them. Not sins of ignorance
and infirmity, God had provided sacrifices for those;
not the sins they repented of and forsook; but the
sins that were presumptuously committed, and ob
stinately persisted in.
Two things would certainly bring this ruin upon
them. 1. A contempt of God's commandments; (v. 14.)
" If ye will not hearken to me speaking to you by
the law, nor do all these commandments, that is,
desire and endeavour to do them, and, wherein you
miss it, make use of the prescribed remedies."
Thus their sin is supposed to begin in mere care
lessness, and neglect, and omission. These are bad
enough, but they make way for worse; for the
people are brought in, (v. 15.) as (1.) Despising
God's statutes, both the duties enjoined, and the

LEVITICUS, XXVI.

457

authority enjoining them, thinking meanly of the
law and the Law-Maker. Note, Those are hasten
ing apace to their own ruin, who begin to think it
below them to be religious. (2.) Abhorring his
judgments, their very souls abhorring them. Note,
They that begin to despise religion, will come by
degrees to loathe it; and mean thoughts of it will
ripen into ill thoughts of it; they that turn from it
will turn against it, and their hearts rise at it (3.)
Breaking his covenant. Though every breach of
the commandment does not amount to a breach of
the covenant, (we are undone if it did,) yet, when
men are come to such a pitch of impiety as to de
spise and abhor the commandment, the next step
will be to disown God, and all relation to him.
They that reject the precept will come at last to re
nounce the covenant Observe, It is God's cove
nant which they break: he made it, but they break
it Note, If a covenant be made and kept between
God and man, God must have all the honour: but
if ever it be broken, man must bear all the blame;
on him shall this breach be.
2. A contempt of his corrections. Even their
disobedience would not have been their destruc
tion, if they had not been obstinate and impenitent
in it, notwithstanding the methods God took to re
claim them. Their contempt of God's word would
not have brought them to ruin, if they had not add
ed to that a contempt of his rod, which would have
brought, them to repentance. Three ways this is
expressed. (1. ) " If ye will not for all this hearken
to me, v. 18, 21, 27. If ye will not learn obedience
by the things which ye suffer, but be as deaf to the
loud alarms of God's judgments as ye have been to
the close reasonings of his word, and the secret
whispers of your own consciences, ye are obstinate
indeed." (2.) If ye will walk contrary to me, v. 21,
23, 27. All sinners walk contrary to God, to his
truths, laws, and counsels; but those especially that
are incorrigible under his judgments. The design
of the rod is to humble them, and soften them, and
bring them to repentance; but, instead of this, their
hearts are more hardened and exasperated against
God, and in their distress they trespass yet more
against him, 2 Chron. 28. 22. This is walking con
trary to God. Some read it, "If ye walk at all ad
ventures with me, carelessly and presumptuously,
as if ye heeded not either what ye do, whether it
be right or wrong, or what God does with you,
whether it be for you or against you, blundering on
in wilful ignorance." (3.) If ye will not be reform
ed by these things. God s design in punishing is to
reform, by giving men sensible convictions of the
evil of sin, and obliging them to seek unto him for
relief: this is the primary intention; but those that
will not be reformed by the judgments of God must
expect to be ruined by them. Those have a great
deal to answer for, that have been long and often
under God's correcting hand, and yet go on fro-
wardly in a sinful way; sick and in pain, and yet
not reformed; crossed and impoverished, and yet
not reformed; broken with breach upon breach,
yet not returning to the Lord, Amos 4. 6, &c.
II. How the misery is described, which their sin
would bring upon them, under two heads.
1. God himself would be against them; and this
is the root and cause of all their misery. (1.) I will
set my face against you; (v. 17.) that is, "I will
set my face against you, set myself to ruin you. "
These proud sinners God will resist, and face those
down that confront his authority. Or, the face is
put for the anger; " I will show myself highly dis
pleased at you." (2.) I will walk contrary to you;
(v. 24, 28.) with the froward he will wrestle, Ps.,28.
26. [marginal reading.] When God in his provi
dence thwarts the designs of a people, which they
thought well laid, crosses their purposes, breaks
Vol. I.-3M

their measures, blasts their endeavours, and disap
points their expectations, then he walks contrary
to them. Note, There is nothing got by striving
with God Almighty, for he will break either the
heart or the neck of those that contend with him;
will bring them either to repentance or ruin. "I
will walk at all adventures with you," so some read;
"all covenant loving-kindness shall be forgotten,
and I will leave you to common providence." Note,
Those that cast God off", deserve that he should
cast them off. (3. ) As they continued obstinate, the
judgments should increase yet more upon them. If
the first sensible tokens of God's displeasure do not
attain their end, to humble and reform them, then
(v. 18.) I will punish you seven times more, and
again, (v. 21.) / will bring seven times more
fUagues, and (v. 24.) i" will punish you yet seven
times, and (v. 28.) /, even I, will chastise you seven
times for your sins. Note, If lesser judgments do
not do their work, God will send greater; for when
he judges, he will overcome. If true repentance do
not stay process, it will go on till execution be taken
out. Those that are obstinate and incorrigible,
when they have weathered one storm, must expect
another more violent; and how severely soever they
are punished, till they are, in hell, they must still
say, "There is worse behind," unless they repent.
If the founder have hitherto melted in vain, (Jer.
6. 29. ) the furnace will be heated seven times hotter,
(a proverbial expression, used Dan. 3. 19.) and
again and again seven times hotter; and who among
us can dwell with such devouring fire? God does not
begin with the sorest judgments, to show that he is
patient, and delights not in the death of sinners; but,
if they repent not, he will proceed to the sorest, to
show that he is righteous, and that he will not be
mocked or set at defiance. (4.) Their misery is com
pleted ki that threatening, (v. 30. ) My soul shall
abhor you. That man is as miserable as he can be,
whom God abhors; for his resentments are just and
effective. Thus, if any man draw back, as these are
supposed to do, God's soul shall have no pleasure in
him, (Heb. 10. 38.) and he will spue them out of his
mouth, Rev. 3. 16. It is spoken of as strange, and
yet too true, Hath thy soul loathed Zion? Jer. 14. 19.
2. The whole creation would be at war with
them. All God's sore judgments would be sent
against them; for he hath many arrows in his qui
ver. The threatenings here are very particular,
because really they were prophecies; and he, that
foresaw all their rebellions, knew they would prove
so; see Deut. 31. 16, 29. This long roll of threat
ening shows that evil pursues sinners.
We have here, (1.) Temporal judgments threat
ened. [1.] Diseases of body, which should be epidemi
cal, (v. 16.) I will appoint over you, as task-mas
ters to rule you with rigour, terror, consumption,
and the burning ague. What we translate terror,
some think, signifies a particular disease, probably,
(says the learned Bishop Patrick,) the falling sick
ness, which is terror indeed: all chronical diseases
are included in the consumption, and all acute dis
eases in the burning ague or fever. These consume
the eyes, and cause sorrow both to those that are
visited with them, and to their friends and relations.
Note, All diseases are God's servants, and do what
he appoints them, and are often used as scourges
wherewith he chastises a provoking people. The
pestilence is threatened (v. 25.) to meet them,
when they are gathered together in their cities for
fear of the sword. And the greater the concourse of
people is, the greater desolation does the pestilence
make; and when it gets among the soldiers, that
should defend aplace, it is of most fatal consequence.
[2.] Famine and scarcity of bread, which should
be Drought upon them several ways; as, First, By

458

LEVITICUS, XXVI.

plunder, v. 16. Your enemies shall eat it up, and
cany it off, as the Midianites did, Judg. 6. 5, 6.
Secondly, By unseasonable weather, especially the
want of rain; (v. 19.) I will make your heaven as
iron, letting fall no rain, but reflecting heat, and then
the earth would of course be as dry and hard as
brass; and their labour in ploughing and sowing
would be in vain, v. 20. For the increase of the
earth depends upon God's good providence more
than upon man's good husbandry. This should be
the breaking of the staff of bread, (v. 26.) which
life leans upon, and is supported by, on which per
haps they had leaned more than upon God's bless
ing. There should be so great a dearth of com, that,
whereas every family used to fill an oven of their
own with household-bread, now ten families should
have to fill but one oven; which would bring them
selves, and their children, and servants, to short al
lowance, so that they should eat and not- be satis
fied. The less they had, the more craving should
their appetites be. Thirdly, By the besieging of
their cities; for that certainly would reduce them
to such an extremity, that they should eat the flesh
, of their sons and daughters, v. 29.
[3. ] War, and the prevalency of their enemies
over them; " Ye shall be slain before your enemies,
v. 17. Your choice men shall die in battle, and
they that hate you shall reign over you, and justly,
since you are not willing that the God that loved
you should reign over you," 2 Chron. 12. 8. Mise
rable is that people whose enemies are their rulers,
and have got dominion over them; or whose rulers
are become their enemies, and under-hand seek
the ruin of their interests. Thus God would break
the pride of their power, v. 19. God had given
them power over the nations; but when they, in
stead of being thankful for that power, and improv
ing it for the service of God's kingdom, grew proud
of it, and perverted the intentions of it, it was just
with God to break it. Thus God would bring a
sword upon them to avenge the quarrel of his cove
nant, v. 25. Note, God has a just quarrel with
those that break covenant with him, for he will not
be mocked by the treachery of perfidious men; and
one way or other he will avenge this quarrel upon
those that play at fast and loose with him.
[4.] Wild beasts, lions, and bears, and wolves,
which should increase upon them, and tear in pieces
all that came in their way, (v. 22. ) as we read of
two bears that in an instant killed forty-two chil
dren, 2 Kings 2. 24. This is one of the four sore
judgments threatened, (Ezek. 14. 21.) which plain
ly refers to this chapter. Man was made to have
dominion over the creatures, and though many of
them are stronger than he, yet none of them could
have hurt him, nay all of them should have served
him, if he had not first shaken off God's dominion,
and so lost his own; and now the creatures are in
rebellion against him that is in rebellion against his
Maker, and, when the Lord of those hosts pleases,
they are the executioners of his wrath, and minis
ters of his justice.
[5.] Captivity, or dispersion; I will scatter you
among the heathen, (v. 33.) in your enemies' land,
v. 34. Never were more people so incorporated
and united among themselves as they were; but
for their sin God would scatter them, so that they
should be lost among the heathen from whom God
had graciously distinguished them; but with whom
they had wickedly mingled themselves. Yet, when
they were scattered, Divine Justice had not done
with them, but would draw out a sword after them,
which would find them out, and follow them wher
ever they were. God's judgments, as they cannot
be outfaced, so they cannot be outrun.
[6. ] The utter ruin and desolation of their land;
which should be so remarkable, that their very

enemies themselves, who had helped it" forward,
should in the review be astonished at it, v. 32.
First, Their cities should be waste, forsaken, unin
habited, and all the buildings destroyed; those that
escaped the desolations of war, should fall to decay
of themselves. Secondly, Their sanctuaries should
be a desolation, that is, their synagogues, where
they met for religious worship every sabbath, as
well as their tabernacle, where they met thrice a
year. Thirdly, The country itself should be deso
late, not tilled or husbanded, (v. 34, 35.) then the
land should enjoy its sabbaths, because they had
not religiously observed the sabbatical years which
God appointed them. They tilled their ground
when God would have them let it rest, justly there
fore were they driven out of it: and the expression
intimates that the ground itself was pleased and
easy, when it was rid of the burthen of such sin
ners, under which it had groaned, Rom. 8. 20, &c.
The captivity in Babylon lasted seventy years, and
so long the land enjoyed her sabbaths, as is said, (2
Chron. 36. 21.) with reference to this here.
[7. ] The destruction of their idols, though rather
a mercy than a judgment, yet being a necessary
piece, of justice, is here mentioned, to show what
would be the sin that would bring all these mise
ries upon them; (v. 30.) I will destroy your high-
places. Those that will not be parted from their
sins by the commands of God, shall be parted from
them by ' his judgments; since they would not de
stroy their high-places, God would. And, to up ¦
braid them with the unreasonable fondness they
had showed for their idols, it is foretold that their
carcases should be cast upon the carcases of their
idols. They that are wedded to their lusts, sooner
or later will have enough of them. Their idols
would not be able to help either themselves or their
worshippers; but, they that made them being like
unto them, both should perish alike, and fall toge
ther as blind into the ditch.
(2.) Spiritual judgments are here threatened,
which should seize the mind; for he that made
that, can, when he pleases, make his sword ap
proach to it
It is here threatened, [1.] That they should find
no acceptance with God; (v. 31.) I will not smell
the savour of your sweet odours. Though the judg
ments of God upon them did notpart between them
and their sins, yet they extorted incense from them;
but in vain, even their incense was an abomination.
Isa. 1. 13.
[2.] That they should have no courage in their
wars, but should be quite dispirited and dishearten
ed. They should not only fear and flee, (v. 17.)
but fear and fall, when none pursued, v. 36. A
guilty conscience would be their continual terror, so
that not only the sound of a trumpet, but the.very
sound of a leaf should chase them. Note, Those that
cast off the fear of God expose themselves to the fear
of every thing else, Prov. 28. 1. Their very fears
should dash them one against another, v. 37, 38.
And they that had increased one another's guilt,
would now increase one another's fears.
[3.] That they should have no hope of the for
giveness of their sins; (v. 39.) They shall pine
away in their iniquity, and how should they then
live? Ezek. 33. 10. Note, It is a righteous thing
with God to leave those to despair of pardon that
have presumed to sin; and it is owing to free grace,
if we are not abandoned to pine away in the iniquity
we were born in, and have lived in.
40. If they shall confess their iniquity, and
the iniquity of their fathers, with their tres
pass which they trespassed against me, and
that also they have walked contrary unto me

LEVITICUS, XXVII.

459

41 And that I also have walked contrary
unto them, and have brought them into the
land of their enemies ; if then their uncir
cumcised hearts be humbled, and they then
accept of the punishment of their iniquity ;
42. Then will 1 remember my covenant
with Jacob, and also my covenant with
Isaac, and also my covenant with Abra
ham will I remember ; and I will remem
ber the land. 43. The land also shall
be left of them, and shall enjoy her sabbaths,
while she lieth desolate without them : and
they shall accept of the punishment of their
iniquity ; because, even because they despi
sed my judgments, and because their soul
abhorred my statutes. 44. And yet for all
that, when they be in the land of their ene
mies, 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. 45. But I will for
their sakes remember the covenant of their
ancestors, whom I brought forth out of the
land of Egypt in the sight of the heathen,
that I might be their God : I am the Lord.
46. These are the statutes and judgments
and laws which the Lord made between
him and the children of Israel in mount
Sinai, by the hand of Moses.
Here the chapter concludes with gracious prom
ises of the return of God's favour to them upon their
repentance, that they might not (unless it were their
own fault) pine away in their iniquity. Behold,
with wonder, the riches of God's mercy to a people
that had obstinately stood it out against the judg
ments of God, and would never think of surrender
ing till they were reduced to the last extremity.
Yet turn you to the strong-hold, ye prisoners of
hope, "Zech. 9. 12. As bad as things are, they may
be mended. Yet there is hope in Israel.
Observe,
I. How the repentance is described which would
qualify them for this mercy, v. 40, 41. The in
stances of it are three. 1. Confession, by which
they must give glory to God, and take shame to
themselves. There must be a confession of sin;
their own, and their fathers', which they must la
ment the guilt of, because they feel the smart of it;
that thus they may cut off the entail of wrath: they
must in their confession put sin under its worst cha
racter, as walking contrary to God; that is the sin
fulness of sin, the worst thing in it, and which in our
repentance we should especially bewail. There
must also be a confession of wrath; they must over
look the instruments of their trouble and the second
causes, and confess that God has walked contrary
to them, and so dealt with them according to their
sins. Such a confession as this we find made by
Daniel just before the dawning of the day of their
deliverance, (ch. 9.) and the like, Ezra 9. and Neh.
9. 2. Remorse and godly sorrow for sin; If their
uncircumcised heart be humbled. An impenitent,
unbelieving, unhumbled heart, is called an uncir
cumcised heart, the heart of a Gentile, that is a
stranger to God, rather than the heart of an Is
raelite in covenant with him. True circumcision is
of the heart, (Rom. 2. 29.) without which the cir
cumcision of the flesh availeth nothing, Jer. 9. 26.

Now in repentance this uncircumcised heart was
humbled, that is, it was truly broken and contrite
for sin. Note, An humble heart under humbling
providences prepares for deliverance and true com
fort. 3. Submission to the justice of God in all his
dealings; if they then accept ofthe punishment of
their iniquity, (v. 41. and again, v. 43. ) that is, if
they justify God and condemn themselves, patiently
bear the punishment as that which they have well-
deserved, and carefully answer the ends of it as
that which God has well designed, accept it as a
kindness, take it as physic, and improve it, then they
are penitents indeed.
lit How the mercy is described, which they
should obtain upon their repentance. 1. They
should not be abandoned; Though they have des
pised my judgments, yet for all that I will not cast
them away, v. 43, 44. He speaks as a tender Fa
ther that cannot find in his heart to disinherit a son
that has been very provoking. How shall I do it?
Hos. 11. 8. 9. Till he had laid the foundations of
a church for himself in the Gentile world, the Jew
ish church was not quite forsaken, nor cast away.
2. They should be remembered: J will remember
the land with favour, which is grounded upon the
promise before; I will remember my covenant, (v.
42.) which is repeated, v. 45. God is said to re
member the covenant, when he performs the pro
mises of it, purely for his faithfulness' sake; not be
cause there is any thing in us to recommend us to
his favour, but because he will be as good as his
word. This is the church's plea; (Ps. 74. 20.)
Have respect unto the covenant. He will remem
ber the constitution ofthe covenant, which is such
as leaves room for repentance, and promises pardon
upon repentance; and the Mediator ofthe covenant,
who was promised to Abraham, Isaac, and Jacob,
and was sent, when the fulness of time came, in re
membrance of that holy covenant. The word cov
enant is thrice repeated, to intimate that God is
ever mindful of it, and would have us to be so. The
persons also with whom the covenant was made
are mentioned in an unusual manner, per modum
ascensus — in the ascending line, beginning with
Jacob, to lead them gradually to the most ancient
promise, which was made to the father of the faith
ful: thus (Mic. 7. 20.) he is said to perform the
truth to Jacob, and the mercy to Abraham. He will
for their sakes, (v. 45. ) not their merit's sake, but
their benefit's sake, remember the covenant of their
ancestors, and upon that score show kindness to
them, though most unworthy; they are therefore
said to be, as touching the election, beloved for the
fathers' sakes, Rom. 11. 28. Note, When those that
have walked contrary to God in a way of sin, return
to him by sincere repentance, though he has walked
contrary to them in a way of judgment, he will re
turn to them in a way of special mercy, pursuant to
the covenant of redemption and grace. None are so
ready to repent as God is to forgive, upon repent
ance, through Christ, who is given for a Covenant.
Lastly, These are said to be the laws which the
Lord made between Mm and the children of Israel,
v. 46. His communion with his church is kept up
by his law. He manifests not only his dominion
over them, but his favour to them, by giving them
his law; and they manifest not only their holy fear,
but their holy love, by the observance of it, and thus
it is made between them rather as a covenant than a
law; for he draws with the cords of a man.
CHAP. XXVII.
The last verse of the foregoing chapter seemed to close up
this statute-book ; yet this chapter is added as an appen
dix : having given laws concerning instituted services,
here he directs concerning vows and voluntary services,
the freewill-offerings of their mouth. Perhaps some de
vout serious people among them might be so affected

460

LEVITICUS, XXVII.

with what Moses had delivered to them in the foregoing
chapter, as in a pang of zeal to consecrate themselves or
their children or estates to him : this, because honestly
meant, God would accept of; but because men are apt
to repent of such vows, he leaves room for the redemp
tion of what had been so consecrated, at a certain rate.
Here is, I. The law concerning what was sanctified to
God; persons, v. 2.. 8. CatUe, clean or unclean, v.
9. .13. Houses and lands, v. 14. .25. With an excep
tion of firstlings, v. 26, 27. II. Concerning what was
devoted, v. 28, 29. Concerning tithes, v. 30 . . 34.
1. k ND the Lord spake unto Moses,
J\. 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 shekel of the sanctuary. 4.
And if it be a female, uien thy estimation
shall be thirty shekels. 5. And if it be from
five years old even unto twenty years old,
then thy estimation shall be of the male
twenty shekels, and for the female ten she
kels. 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 shall be three
shekels of silver. 7. And if it be from sixty
years old and above ; if it be a male, then
thy estimation shall be fifteen shekels, and
for the female ten shekels. 8. JBut if he be
poorer than thy estimation, then he shall
present himself before the priest, and the
priest shall value him ; according to his abili
ty that vowed shall the priest value him. 9.
And if it be a beast, whereof men bring an
offering unto the Lord, all that any man
giveth of such unto the Lord shall be ho
ly. 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. 1 1 . And if it be any unclean beast,
of which they do not offer a sacrifice unto
the Lord, then he shall present the beast
before the priest : 1 2. And the priest shall
value it, whether it be good or bad : as thou
valuest it, wh o art the priest, so shall it be. 13.
But if he will at all redeem it, then he shall
add a fifth part thereof unto thy estimation.
This is part of the law concerning singular vows,
extraordinary ones, which though God did not ex
pressly insist on, yet if they were consistent with,
and conformable to, the general precepts, he would
be well pleased with. Note, We should not only
ask What must we do, but, What may we do, for
the glory and honour of God? As the liberal de
vises liberal things, (Isa. 32. 8. ) so the pious devises
pious things, and the enlarged heart would will
ingly do something extraordinary in the service of
so good a Master as God is. When we receive or
expect some singular mercy, it is good to honour
God with some singular vow.
I. The case is here put of persons vowed to God by

a singular vow, v. 2. If a man consecrated himself,
or a child, to the service of the tabernacle, to be em
ployed there in 'some inferior office, as sweeping the
floor, carrying out ashes, running of errands, or the
like, the person so consecrated shall be for the Lord,
that is, " God will graciously accept the good-will;"
that is, Thou didst well that it was in thine heart,
(2 Chron. 6. 8. ) but, forasmuch as he had no oc
casion to use their services about the tabernacle, a
whole tribe being appropriated to the use of it, those
that were thus vowed were to be redeemed, and
the money paid for their redemption was employed
for the repair of the sanctuary, or other uses of it;
as appears by 2 Kings 12. 4, where it is called, in
the margin, the money ofthe souls of his estimation.
A book of rates is accordingly provided here, by
which the priests were to go in their estimation.
Here is, 1. The rate of the middle-aged between
twenty and threescore, these were valued highest,
because most serviceable; a male fifty shekels, and
the female thirty, v. 3,, 4. The females were then
less esteemed, but not so in Christ; for in Christ
Jesus there is neither male nor female, Gal. 3. 28.
Note, Those that are in the prime of their time,
must look upon themselves as obliged to do more in
the service of God and their generation, than can
be expected either from minors that are not yet ar
rived to their usefulness, or from the aged that have
survived it 2. The rate of the youth between five
years old and twenty, was less, because they were
then less capable of doing service, v. 5. 3. Infants
under five years old were capable of being vowed
to God by their parents, even before they were
born, as Samuel was, but not to be presented and
redeemed till a month old; that, as one sabbath
passed over them before they were circumcised,
so one new moon might pass over them before
they were estimated; and their valuation was but
small, v. 6. Samuel, who was thus vowed to God,
was not redeemed, because he was a Levite, and a
particular favourite, and therefore was employed in
his childhood in the service of the tabernacle. 4.
The aged are valued less than youth, but more than
children, v. 7. And the Hebrews observe, that the
rate of an aged woman is two parts of three to
that of an aged man, so that in that age the female
came nearest to the value of a male, which occasion
ed (as Bishop Patrick quotes it here) this saying
among them, That an old woman in a house is a
treasure in a house. St. Paul sets a great value
upon the aged woman, when he makes them teach
ers of good things, Tit. 2. 3. 5. The poor shall
be valued according to their ability, v. 8. Some
thing they must pay, that -they might learn not to
be rash in vowing to God, for he hath no pleasure
in fools, Eccl. 5. 4. Yet not more than their abil
ity, but secundum tenementum — according lo their
possessions, that they might not ruin themselves
and their families by their zeal. Note, God ex
pects and requires from men according to what they
have, and not according to what they have not,
Luke 21. 4.
II. The case is put of beasts vowed to God.
1. If it was a clean beast, such as was offered in sa
crifice, it must not be redeemed, nor any equivalent
given for it; it shall be holy; (v. 9, 10.) after it was
vowed, it was not to be put to any common use, nor
changed upon second thoughts; but it must either
be offered upon the altar, or, if through any ble
mish it was not meet to be offered, he that vowed
it should not take advantage of that, but the priests
should have it for their own use, (for they were
God's receivers,) or it should be sold for the ser
vice of the sanctuary. This teaches caution in ma
king vows, and constancy in keeping them when
they are made; for it is a snare to a man to devour
that which is holy, and after vows to make inquiry,

LEVITICUS, XXVII.

461

Prov, 20. 25. And to this that rule of charity
seems to allude, (2 Cor. 9. 7.) Every man accor
ding as he purposes in his heart, so let Mm give. 2.
If it was an unclean beast, it should go to the use of
the priest at such a value; but he that vowed it,
upon paying that value in money, and adding a fifth
part more to it, might redeem it, if he pleased, v.
11 . . 13. It was fit that men should smart for their
inconstancy. God has let us know his mind con
cerning his service, and he is not pleased, if we do
not know our own. God expects that those that
deal with him should be at a point, and say what
they will stand to.
14. And when a man shall sanctify his
house to be holy unto the Lord, then the
priest shall estimate it, whether it be good
or bad: as the priest shall estimate it, so
shall it stand. 15. And if he that sancti
fied it will redeem his house, then he shall
add the fifth part of the money of thy esti
mation unto it, and it shall be his. 16. And
if a man shall sanctify unto the Lord some
part of a field of his possession, then thy es
timation shall be according to the seed
thereof: a homer of barley seed shall be va
lued at fifty shekels of silver. 17. If he sanc
tify his field from the year of jubilee, ac
cording to thy estimation it shall stand. 18.
But if he sanctify liis field after the jubilee,
then the priest shall reckon unto him the
money according to the years that remain,
even unto the year ofthe jubilee, and it shall
be abated from thy estimation. 19. And if
he that sanctified the field will in any wise
redeem it, then he shall add the fifth part
of the money of thy estimation unto it, and
it shall be assured to him. 20. And if he
will not redeem the field, or if he have sold
the field to another man, it shall not be re
deemed any more ; 21. But the field, when
it goeth out in the jubilee, shall be holy un
to the Lord, as a field devoted ; the posses
sion thereof shall be the priest's. 22. And
if a man sanctify unto the Lord a field
which he hath bought, which is not of the
fields of his possession ; 23. Then the priest
shall reckon unto him the worth of thy es
timation, even unto the year ofthe jubilee :
and he shall give thine estimation in that
day, as a holy thing unto the Lord. 24.
In the year of the jubilee the field shall re
turn unto him of whom it was bought, even
to him to whom the possession of the land
did belong. 25. And all thy estimations
shall be according to the shekel of the sanc
tuary : twenty gerahs shall be the shekel.
Here is the law concerning real estates dedicated
to the service of God by a singular vow.
I. Suppose a man, in his zeal for the honour of
God, sanctify his house to God, (v. 14.) the house
must be valued by the priest, and the money got by
the sale of it was to be converted to the use of the
sanctuary, which by degrees came to be greatly en-
l iched with dedicated things, 1 Kings 15, 15. But,

if the owner be minded to redeem it himself, he
must not have it so cheap as another, but must add
a fifth part to the price, for he should have consi
dered before he had vowed it, v. 15. To him that
was necessitous, God would abate of the estimation
of himself; (v. 8. ) but to him that was fickle and hu-
moursome, and whose second thoughts inclined
more to the world and his secular interest than his
first, God would rise in the price. Blessed be God,
there is a way of sanctifying our houses to be holy
unto the Lord, Without either selling them or buying
them. If we and our houses serve the Lord, if
religion rule in them, and we put away iniquity far
from them, and have a church in our house, holi
ness to the Lord is written upon it, it is his, and he
will dwell with us in it.
II. Suppose a man sanctify some part of his land
to the Lord, giving it to pious uses, then a differ
ence must be made between land that came to the
donor by descent, and that which came by pur
chase, and, accordingly the case altered.
1. It it was the inheritance of his fathers, here
called the field of his possession, which pertained
to his family from the first division of Canaan, he
might not give it all, no not to the sanctuary; God
would not admit such a degree of zeal as ruined a
man's family. But he might sanctify or dedicate
only some part of it, v. 16. And in that case, (1. )
The land was tobe valued (as our countrymen com
monly compute land) by so many measures' sowing
of barley. So much land as would take a homer,
or chomer, of barley, which contained ten ephahs,
Ezek. 45. 11. (not, as some have here mistaken it,
an omer, which was but a tenth part of an ephah,
Exod. 16. 36.) was valued at fifty shekels, a mo
derate price, (v. 16. ) and that, if it were sanctified
immediately from the year of jubilee, v. 17. But
if some years after, there was tobe a discount accord
ingly, even of that price, v. 18. And, (2.) When
the value was fixed, the donor might, if he pleased,
redeem it for sixty shekels, the homer's sowing,
which was with the addition of a fifth part: the mo
ney then went to the sanctuary, and the land re
verted to him that had sanctified it, v. 19. But if he
would not redeem it, and the priest sold it to anoth
er, then at the year of jubilee, beyond which the
sale could not go, the land came to the priests, and
was their's for ever, v. 20, 21. Note, What is giv
en to the Lord ought not to be given with a power
of revocation : what is devoted to the Lord must be
his for ever by a perpetual covenant.
2. If the land was his own purchase, and came
not to him from his ancestors, then not the land
itself, but the value of it, was to be given to the
priests for pious uses, v. 22 . . 24. It was supposed
that those who, by the blessing of God, were grown
so rich as to become purchasers, would think them
selves obliged in gratitude to sanctify some part of
the purchase, at least, (and here they are not limit
ed, but they might, if they pleased, sanctify the
whole,) to the service of God. For we ought to give
as God prospers us, 1 Cor. 16. 2. Purchasers are
in a special manner bound to be charitable. Now,
forasmuch as purchased lands were by a former law
to return at the year of jubilee to the family from
which they were purchased, God would not have
that law and the intentions of it defeated, by making
the lands Corban, a gift, Mark 7. 11. But it was
to be computed how much the land was worth for so
many years as were from the vow to the jubilee, for
only so long it was his own; and God hates robbery
for burnt-offerings, and we can never acceptably
serve God with that which we have wronged our
neighbour of. And so much money he was to give
for the present, and keep the land in his own hands
till the year of jubilee, when it was to return free
of all encumbrances, even that of its being dedicat-

462

LEVITICUS, XXVII.

ed to him of whom it was bought. The value of the
shekel, by which all these estimations were to be
made, is here ascertained, (v. 25.) it shall be twenty
gerahs, and every gerah was sixteen barley-corns.
This was fixed before, (Exod. 30. 13. ) and whereas
there had been some alterations, it is again fixed in
the laws of Ezekiel's visionary temple, (Ezek. 45.
12. ) to denote that the gospel should reduce things
to their ancient standard.
26. Only the firstling ofthe 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 estimation.
28. Notwithstanding, no devoted thing that
a man shall devote unto the Lord of all
that he hath, both of man and beast, and of
the field of his possession, shall be sold or
redeemed : every devoted thing is most ho
ly unto the Lord. 29. None devoted,
which shall be devoted of men, shall be re
deemed ; but shall surely be put to death.
30. And all the tithe ofthe land, whether 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 re
deem aught of his tithes, he shall add there
to the fifth part thereof. 32. And concern
ing the tithe of the herd, or of the flock, even
of whatsoever passeth 'under the rod, the
tenth shall be holy unto the Lord. 33. He
shall not search whether it be good or bad,
neither shall he change it : and if he change
it at all, then both it and the change thereof
shall be holy ; it shall not be redeemed. 34.
These are the commandments which the
Lord commanded Moses for the children
of Israel, in mount Sinai.
Here is,
I. A caution given that no man should make such
a jest of sanctifying things to the Lord, as to sanc
tify any firstling to him, for that was his already by
the law, v. 26. Though the matter of a general vow
be that which we were before obliged to, as of our
sacramental covenant; yet a singular vow should be
of that which we were not, in such circumstances
and proportions, antecedently bound to. The law
concerning the firstlings of unclean beasts (v, 27. )
is the same with that before, v. 11, 12.
II. Things or persons devoted are here distin
guished from things or persons that were only
sanctified. 1. Devoted things were most holy to the
Lord, and could neither revert, nor be alienated, v.
28. They were of the same nature with those sa
crifices which were called most holy, which none
might touch but only the priests themselves. The
difference between these and other sanctified things
arose from the different expression of the vow. If
a man dedicated any thing to God, binding himself
with a solemn curse never to alienate it to any other
purpose, then it was a thing devoted. 2. Devoted
persons were to be put to death, v. 29. Not that it
was in the power of any parent or master thus to
devote a child or a servant to death; but it must be

meant of the public enemies of Israel, who, either
by the appointment of God, or by the sentence of
the congregation, were devoted, as the seven na
tions with which they must make no league. The
city of Jericho in particular was thus devoted, Josh.
6. 17. The inhabitants of Jabesh-Gilead were put
to death for violating the curse pronounced upon
those that came not up to Mizpeh, Judg. 21. 9, 10.
Some think it was for want of being rightly inform
ed of the true intent and meaning of this law, that
Jephtha sacrificed his daughter as one devoted,
which might not be redeemed.
III. A law concerning tithes, which were paid
for the service Of God before the law; as appears by
Abraham's payment of them, (Gen. 14. 19.) and
Jacob's promise of them, Gen. 28. 22. It is here
appointed, 1. That they should pay tithe of all their
increase, their com, trees, and cattle, v. 30, 32.
Whatsoever productions they had the benefit of,
God must be honoured with the tithe of, if it were
titheable. Thus they acknowledge God to be the
Owner of their land, the Giver of its fruits, and
themselves to be his tenants, and dependents upon
him. Thus they gave him thanks tor the plenty
they enjoyed, and supplicated his favour in the con
tinuance of it. And we are taught in general to ho
nour the Lord with our substance, (Prov. 3. 9. ) and
in particular to support and maintain his ministers,
and to be ready to communicate to them, Gal. 6. 6.
— 1 Cor. 9. 11. And how this may be done in a fit
ter and more equal proportion than that of the tenth,
which God himself appointed of old, I cannot see.
2. That which was once marked for tithe should
not be altered, no not for a better, (v. 33. ) for Pro
vidence directed the rod that marked them. God
would accept it though it were not the best, and
they must not grudge it though it was, for it was
what passed under the rod. 3. That it should not
be redeemed, unless the owner would give a fifth
part more for its ransom, v. 31. If men had the
curiosity to prefer what was marked for tithe be
fore any other part of their increase, it was fit that
they should pay for their curiosity.
The last verse seems to have reference to this
whole book, which it is the conclusion of; These are
the commandments which the Lord commanded
Moses, for the children of Israel. Many of these
commandments are moral, and of perpetual obliga
tion; others of them ceremonial, and peculiar to the
Jewish economy, which yet have a spiritual signi-
ficancy, and are instructive to us who are furnished
with a key to let us into the mysteries contained in
them; for unto us, by those institutions, is thegospei
preached as well as unto them, Heb. 4. 2. And,
upon the whole matter, we may see cause to bless
God that we are not to come to mount Sinai, Heb.

12. 18. (1. ) That we are not under the dark sha-
of the law, but enjoy the clear light of the

dows

gospel, which shows us Christ the end of the law
for righteousness, Rom. 10. 4. The doctrine of our
reconciliation to God by a Mediator is not clouded
with the smoke of burning sacrifices, but cleared by
the knowledge of Christ and him crucified. (2.)
That we are not under the heavy yoke of the law,
and the carnal ordinances of it, (as the apostle calls
them, Heb. 9. 10.) imposed till the time of refor
mation, a yoke which neither they nor their fathers
were able to bear, (Acts 15. 10.) but under the
sweet and easy institutions ofthe gospel, which pro
nounces those the true worshippers that worship the
Father in spirit and truth, by Christ only, and in
his name, who is our Priest, Temple, Altar, Sacri
fice, Purification, and All. Let us not therefore
think, that, because we are not tied to the ceremo
nial cleanings, feasts, and oblations, a little care,
time, and expense, will serve to honour God with.
No, but rather have our hearts more enlarged with

NUMBERS, 1.

463

freewill-offerings to his praise, more inflamed with
holy love and joy, and more engaged in seriousness
of thought, and sincerity of intention; having boldness
to enter into the holiest by the blood of Jesus, let us

draw, near with a true heart, and in full assurance
of faith, worshipping God with so much the more
cheerfulness and humble confidence, still saying,
Blessed be God for Jesus Christ.

AN

EXPOSITION,

WITH

PRACTICAL OBSERVATIONS,
OF THE FOURTH BOOK OF MOSES, CALLED
NUMBERS.

Tne titles of the five books of Moses, which we use in our Bibles, are all borrowed from the Greek trans
lation of the Seventy, the most ancient version of the Old Testament that we know of. But the title of
this book only we turn into English; in all the rest we retain the Greek word itself; for which difference I
know no reason, but that the Latin translators have generally done the same. Otherwise, this book might
as well have been called Arithmoi, the Greek title, as the first Genesis, and the second Exodus; or these
might as well have been translated and called, the first the Generation, or Original, the second the
Out-let, or Escape, as this JVumbers. — This book was thus entitled, because ofthe numbers ofthe chil
dren of Israel, so often mentioned in this book, and so well worthy to give a title to it, because it was the
remarkable accomplishment of God's promise to Abraham, that his seed should be as the stars of
heaven for multitude. It also relates.to two numberings of them, one at mount Sinai, (ch. 1. ) the other
in the plains of Moab, thirty-nine years after, ch. 26. And not three men the same in the last account
that were in the first This book is almost equally divided between histories and laws, intermixed.
I. We have here the histories of the numbering and marshalling of the tribes; (ch. 1 . . 4. ) the dedication
ofthe altar and Levites; (ch. 7, 8.) their march; (ch. 9, 10.) their murmuring and unbelief, for which
they were sentenced to wander forty years in the wilderness; (ch. 11.. 14.) the rebellion of Korah;
(ch. 16, 17. ) the history of the last year of the forty; (ch. 20 . . 26. ) the conquest of Midian, and the set
tlement of the two tribes; (ch. 31, 32.) with an account of their journies, ch. 33.
II. We have divers laws, about the Nazarites, &c. ; (ch. 5, 6. ) and again, about the priests' charge, &c. ;
(ch. 18, 19.) feasts, (ch. 28, 29.) and vows; (ch. 30.) and relating to their settlement in Canaan, ch. 27,
34, 35, 36. An abstract of much of this book we have in a few words, (Ps. 95. 10.) Forty years
long was I grieved with this generation; and an application of it to ourselves, (Heb. 4. 1. ) Let us fear
lest we seem to come short. Many considerable nations were now in being, that dwelt in cities and for
tified towns, of which no notice is taken, no account kept, by the sacred history ; but very exact records
are kept of the affairs of a handful of people, that dwelt in tents, and wandered strangely in a wilder
ness, because they were the children of the covenant: For the Lord's portion is his people, Jacob is the
lot of his inheritance.

NUMBERS, I.

CHAP. I.
Israel was now to be formed into a commonwealth, or a
kingdom rather; for the Lord was their King, (1 Sam. 13.
12. ) their government a theocracy, and Moses under him
was King in Jeshurun, Dent. 33. 5. Now for the right set
tlement of this holy state, next to the institution of good
laws, was necessary the institution of good order; an ac
count therefore must be taken of the subjects of this
kingdom, which is done in this chapter; where we have,
I. Orders given to Moses to number the people, v. 1 . . 4.
II. Persons nominated to assist him herein, v. 5.. 16.
III. The particular number of each tribe, as it was given
in to Moses, v. 17 . . 43. The sum total of all together,
v. 44 . . 46. V. An exception of the Levites, v. 47 . . 54.
1. A ND the Lord spake unto Moses in
J\. the wilderness of Sinai, in the ta

bernacle of the congregation, on the first day
of the second month, in the second year after
they were come out of the land of Egypt,
saying, 2. Take ye the sum of all the con
gregation of the children of Israel, after their
families, by the house of their fathers, with
the number of their names, every male by
their poll ; 3. From twenty years old and
upward, all that are able to go forth to war
in Israel : thou and Aaron shall number
them by their armies. 4. And with you
there shall be a man of every tribe ; every

464

NUMBERS, L

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 Reuben ;
Elizur the son of Shedeur. 6. Of Simeon ;
Shelumielthe son of Zurishaddai. 7. Of
Judah ; Nahshon the son of Amminadab.
8. Of Issachar ; Nethaneel the son of Zu-
ar. 9. Of Zebulun ; Eliab the son of He-
Ion. 10. Of the children of Joseph: of
Ephraim, Elishama the son of Ammihud :
of Manasseh, Gamaliel the son of Pedah-
zur. 11. Of Benjamin ; Abidan the son of
Gideoni. 12. Of Dan; Ahiezerthe son of
Ammishaddai. 13. Of Asher; Pagiel the
son of Ocran. 1 4. Of Gad ; Eliasaph the
son of Deuel. 15. Of Naphtali ; Ahira the
son of Enan. 16. These were the renown
ed of the congregation, princes of the tribes
of their fathers, heads of thousands in Is
rael. Here is a commission issued out for the number
ing of the people of Israel; and David, long after,
paid dear for doing it without a commission. Here is,
I. The date of this commission, v. 1. 1. The
place; it is given at God's court, in the wilderness of
Sinai; from his royal palace, the tabernacle of the
congregation. 2. The time; in the second year af
ter they came up out of Egypt; we may call it the
second year of that reign. The laws in Leviticus
were given in the first month of that year; these
orders were given in the beginning of the second
month. II. The directions given for the execution of it,
v. 2, 3. 1. None were to be numbered but the
males, and of those only such as were fit for war.
None under twenty years old; for though some such
might have bulk and strength enough for military
service, yet, in compassion to their tender years',
God would not have them put upon it to bear arms.
2. Nor were any to be numbered, who, through
age, or bodily infirmity, blindness, lameness, or
chronical diseases, were unfit for war. The church
being militant, those only are reputed the true mem
bers of it that have listed themselves soldiers of Je
sus Christ; for our life, our Christian life, is a war
fare. 3. The account was to be taken according to
their families, that it might not only be known how
many they were, and what were their names, but
of what tribe, and family, or clan; nay, of what
particular house every person was; or, reckoning it
the muster of an army, to what regiment every man
belonged, that he might know his place himself, and
the government might know where to find him.
They were numbered a little before this, when
their poll-money was paid for the service of the ta
bernacle, Exod. 38. 25, 26. But it should seem
they were not then registered by the house of their
fathers, as now they were. Their number was the
same then that it was now, Six hundred thousand
and three thousand and five hundred and fifty men,
for as many as had died since then, and were lost in
the account, so many were arrived to be twenty
years old, and were added to the account Note,
As one generation passeth away, another genera
tion cometh. As vacancies are daily made, so re
cruits are daily raised to fill up the vacancies, and
Providence takes care that, one time or other, in
one place or other, the births shall balance the bu
rials, that the race of mankind and the holy seed
may not be cut off and extinct.
III. Commissioners are named for the doing of

this work. Moses and Aaron were to preside, (v
3.) and one man of every tribe, that was renowned
in his tribe, and was presumed to know it well, was
to assist in it: the princes ofthe tribe, v. 16. Note,
Those that are honourable should study to be ser
viceable; he that is great, let him be your minister,
and show, by his knowing the public, that he de
serves to be publicly known. The charge of this
muster was committed to him who was the lord-
lieutenant of that tribe.
Now, why was this account ordered to be taken
and kept? For several reasons. 1. To prove the
accomplishment of the promise made to Abraham,
that God would multiply his seed exceedingly, which
promise was renewed to Jacob, (Gen. 28. 14. ) that
his seed should be as the dust ofthe earth; now it ap
pears that there did not fail one tittle of that good
promise, which was an encouragement to them to
hope that the other promise of the land of Canaan
for an inheritance should also be fulfilled in its
season. When the number of a body of men is only
guessed at, upon the view, it is easy for one, that is
disposed to cavil, to surmise that the conjecture is
mistaken, and that, if they were to be counted, they
would not be found half so many; therefore God
would have Israel numbered, that it might be upon
record how vastly they were increased in a little
time; that the power of God's providence, and the
truth of his promise, may be seen and acknowledg
ed by all. It could not have been expected, in any
ordinary course of nature, that seventy-five souls,
(which was the number of Jacob's family when he
went down into Egypt) should in 215 years (and it
was no longer) multiply into so many hundred thou
sands. It is therefore to be attributed to an extra
ordinary virtue in the divine promise and blessing.
2. It was to intimate the particular care which
God himself would take of his Israel, and expected
that Moses and the inferior rulers should take of
them. God is called the Shepherd of Israel: (Ps.
80. 1.) now the shepherds always kept count of
their flocks, and delivered them by number to their
under-shepherds, that they might know if any were
missing: in like manner God numbers his flock, that
of all which he took into his fold he might lose none,
but upon a valuable consideration, even of those that
were sacrificed to his justice. 2. It was to put a
difference between the true-born Israelites and the
mixed multitude that were among them; none were
numbered but Israelites; all the world is but lumber
in comparison with those jewels. Little account is
made of others, but the saints God has a particular
property in, and concern for: The Lord knows
them that are his, (2 Tim. 2. 19.) knows them by
name, Phil. 4. 3. The hairs of their head are num
bered; but he will say to others, " I never knew
you, never made any account of you." 4. It was
in order to their being marshalled into several dis
tricts, for the more easy administration of justice,
and their more regular march through the wilder
ness. It is a rout, and a rabble, not an army, that
is not mustered and put in order.
17. And Moses and Aaron took these
men which are expressed by their names :
18. And they assembled all the congrega
tion together on the first day of the second
month, and they declared their pedigrees af
ter their families, by the house of their
fathers, according to the number of the
names, from twenty years old and upward,
by their polls. 19. As the Lord com
manded Moses, so he numbered them in the
wilderness of Sinai. 20. And the children

NUMBERS, I.

465

of Reuben, Israel's eldest son, by their ge
nerations, after their families, by the house
of their fathers, according to the number of
the names, by their polls, every male 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. Of the children of Si
meon, by their generations, after their fami
lies, by the house of their fathers, those that
were numbered of them, 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; 23.
Those that were numbered of them, even of
the tribe of Simeon, were fifty and nine thou
sand and three hundred. 24. Of the chil
dren of Gad, by their generations, after
their families, by the house of their fathers,
according to the number of the names, from
twenty years old and upward, all that were
able to go forth to war ; 25. Those that
were numbered of them, even of the tribe of
Gad, were forty and five thousand six hun
dred and fifty. 26. Of the children of Ju
dah, by their generations, after their fami
lies, by the house of their fathers, according
to the number of the names, from twenty
years old and upward, all that were able to
go forth to war; 27. Those that were
numbered of them, even of the tribe of Ju
dah, were threescore and fourteen thousand
and six hundred. 28. Of the children of
Issachar, by their generations, after their
families, by the house of their fathers, ac
cording to the number of the names, from
twenty years old and upward, all that were
able to go forth to war ; 29. Those that
were numbered of them, even of the tribe of
Issachar, were fifty and four thousand and
four hundred. 30. Of the children of Ze
bulun, by their generations, after their fami
lies, by the house of their fathers, according
to the number of the names, from twenty
years old and upward, all that were able to
go forth to war; 31. Those that were
numbered of them, even of the tribe of Zebu
lun, were fifty and seven thousand and four
hundred. 32. Of the children of Joseph,
namely, ofthe children of Ephraim, by their
generations, after their families, by the house
of their fathers, according to the number of
the names, from twenty years old and up
ward, all that were able to go forth to war;
33. Those that were numbered of them,
even of the tribe of Ephraim, were forty thou
sand and five hundred. 34. Ofthe children
of Manasseh, by their generations, after
.heir families, by the house of their fathers,
Vol. i.— 3 N

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 hundred. 36. 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, were thirty and five
thousand and four hundred. 38. Of the
children of Dan, by their generations, after
their families, by the house of their fathers,
according to the number of the names,
from twenty years old and upward, all that
were able to go forth to war ; 39. Those
that were numbered of them, even of the
tribe of Dan, were threescore and two
thousand and seven hundred. 40. Of the
children of Asher, by their generations,
after their families, by the house of their
fathers, according to the number of the
names, from twenty years old and upward,
all that were able to go forth to war ; 41.
Those that were numbered of them, even
of the tribe of Asher, were forty and one
thousand and five hundred. 42. Of the
children of Naphtali, throughout their gene
rations, after their families, by the house of
their fathers, according to the number of
the names, from twenty years old and up
ward, all that were able to go forth to
war ; 43. Those that were numbered of
them, even of the tribe of Naphtali, were
fifty and three thousand and four hundred.
We have here the speedy execution of the orders
given for the numbering of the people. It was
begun the same day that the orders were given.
The first day of the second month; compare v. 18.
with v. 1. Note, When any work is to be done for
God, it is good to set about it quickly, while the
sense of duty is strong and pressing. And, for
aught that appears, it Was but one day's work, for
many other things were done between this and the
20th day of this month, when they removed their
camp, ch. 10. 11. Joab was almost ten months
numbering the people in David's time, (2 Sam. 24.
8. ) but then they were dispersed, now they lived
close together; then Satan moved the doing of it,
now God did. It was the sooner and more easily
done now, because it had been done but a little
while ago, and they needed but review the old
books, with the alterations since made, which,
probably, they had kept an account of as they oc
curred. In the particulars here left upon record, we may
observe, 1. That the numbers are registered in words at
length, (as I may say,) and not in figures; to every
one of the twelve tribes it is repeated, for the
greater ceremony and solemnity of the account,
that they were numbered by their generations, after
their families, by the house of their fathers, accord

4o6

NUMBERS, I.

ing to the number of their names; to show that
every tribe took and gave in the account by the
same rule, and in the same method, though so many
hands were employed in it; setting down their
genealogy first, to show that their family descended
from Israel, then the families themselves in their
order, then dividing each family into the houses or
subordinate families that branched from it, and
under these, the names of the particular persons,
according to the rules of heraldry. Thus every
man might know who were his relations or next of
kin, on which some laws we have already met with
did depend: besides that, the nearer any are to us
in relation, the more ready we should be to do them
good. 2. That they all end with hundreds, only Gad
with fifty, (v. 25.) but none of the numbers descend
to units or tens. Some think it was a special provi
dence that ordered all the tribes just at this time to
be even numbers, and no odd or broken numbers
among them, to show them that there was some
thing more than ordinary designed in their increase,
there being this uncommon in the circumstance of
it. It is rather probable, that, Moses having some
time before appointed rulers of hundreds, and
rulers of fifties, (Exod. 18. 25. ) they numbered the
people by their respective rulers, which would
bring the numbers to even hundreds or fifties.
3. That Judah is the most numerous of them all;
more than double to Benjamin and Manasseh, and
almost 12,000 more than any other tribe, v. 27. It
was Judah whom his brethren must praise, because
from him Messiah the Prince was to descend; but
because that was a thing at a distance, God did
many ways honour that tribe in the meantime, par
ticularly by the great increase of it, for His sake
who was to spring out of Judah (Heb. 7. 14. ) in the
fulness of time. Judah was to lead the van through
the wilderness, and therefore was furnished accord
ingly with greater strength than any other tribe.
4. Ephraim and Manasseh, the sons of Joseph,
are numbered as distinct tribes, and both together
made up almost as many as Judah; this was in pur
suance of Jacob's adoption of them, by which they
were equalled with their uncles Reuben and Sime
on, Gen. 48. 5. It was also the effect of the bless
ing of Joseph, who was to be a fruitful bough,
Gen. 49. 22. And Ephraim the younger is put
first, and is more numerous than Manasseh, for Ja
cob had crossed hands, and foreseen ten thousands
of Ephraim, and thousands of Manasseh. _ The
fulfilling of this confirms our faith in the spirit of
prophecy with which the patriarchs were endued.
5. When they came down into Egypt, Dan had
but one son, (Gen. 46. 23. ) and so his tribe was but
one family, ch. 26. 42. Benjamin had then ten
sons, (Gen. 46. 21.) yet now the tribe of Dan is
almost double in number to that of Benjamin.
Note, The increasing and diminishing of families
does not always go by probabilities. Some are
multiplied greatly, and again are minished, while
others, that were poor, have families made them
like a flock, Ps. 107. 38, 39, 41. and see Job 12. 23.
6. It is said of each of the tribes, that those
were numbered who were able to go forth to war,
to remind them that they had wars before them,
though now they were in peace, and met with no
opposition. Let not him that girdeth on the harness
boast as though he had put it off.
44. These are those that were numbered,
which Moses and Aaron numbered, and
the princes of Israel, being twelve men:
each one was for the house of his fathers.
45. So were all those that were numbered
of 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 six hundred thousand and
three thousand and five hundred and fifty.
We have here the sum total at the foot of the ac
count; they were in all 600,000 fighting men, and
3,550 over. Some think, that, when this was their
number some months before, (Exod. 38. 26.) the
Levites were reckoned with them; but now that
tribe was separated for the service of God, yet had
so many more by this time attained to the age of
twenty years, as that still they were the same num
ber; to show, that, whatever we part with for the
honour and service of God, it shall certainly be
made up to us one way or other.
Now we see what a vast body of men they were.
Let us consider, 1. How much went to maintain all
these (beside twice as many more, no question, of
women and children, sick and aged, of the mixed
multitude) for forty years together in the wilder
ness; and they were all at God's finding every day,
having their food from the dew of heaven, and not
from the fatness of the earth. Oh what a great
and good Housekeeper is our God, that has such
numbers depending on him, and receiving from him
every day ! 2. What work sin makes with a peo
ple; within forty years most of them would indeed
have died of course for the common sin of man
kind; for when sin entered into the world, death
came with it, and how great are the desolations
which it makes in the earth! But, for the particu
lar sin of unbelief and murmuring, all those that
were now numbered, except two, laid their bones
under their iniquity, and perished in the wilder
ness. 3. What a great multitude God's spiritual
Israel will amount to at last; though at one time,
and in one place, they seem to be but a little flock,
yet when they come all together, they shall be a
great multitude, innumerable, Rev. 7. 9. And
though the church's beginning be small, its latter
end shall greatly increase. A little one shall be
come a thousand.
47. But the Levites after the 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 ovei all
the vessels thereof, and over all things that
belong to it : they shall bear the tabernacle,
and all the vessels thereof; and they shall
minister unto it, and shall encamp lound
about the tabernacle. 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 shall pitch round about the
tabernacle of testimony, that there be no
wrath upon the congregation of the chil
dren of Israel: and the Levites shall keep

NUMBERS, II.

467

tlie charge of the tabernacle of testimony.
54. And the children of Israel did accord
ing to all that the Lord commanded Mo
ses, so did they.
Care is here taken to distinguish, from the rest
of the tribes, the tribe of Levi, which, in the mat
ter of the golden calf, had distinguished itself,
Exod. 32. 26. Note, Singular services shall be
recompensed with singular honours. Now, 1. It
was the honour of the Levites, that they were
made guardians of the spiritualities; to them was
committed the care of the tabernacle and the
treasures thereof, both in their camps and in their
marches. (1.) When they moved, the Levites
were to take down the tabernacle, to carry it, and
all that belonged to it, and then to set it up again in
the place appointed, v. 50, 51. It was for the
honour of the holy things, that none should be per
mitted to see them, or touch them, but those only
who were called of God to the service. Thus we
all are unfit and unworthy to have fellowship with
God, till we are first called by his grace into the fel
lowship of his Son Jesus Christ our Lord, ana so,
being the spiritual seed of that great High Priest,
are made priests to our God; and it is promised
that God would take Levites to himself, even from
the Gentiles, Isa. 66. 21. (2.) When they rested,
the Levites were to encamp round about the taber
nacle, (v. 50, 53.) that they might be near their
work, and resident upon their charge, always
ready to attend; and that they might be a guard
upon the tabernacle, to preserve it from being
either plundered or profaned. They must pitch
round about the tabernacle, That there be no wrath
upon the congregation, as there would be, if the
tabernacle and the charge of it were neglected, or
those crowded upon it that were not allowed to
come near. Note, Great care must be taken to
prevent sin, because the preventing of sin is the
preventing of wrath. 2. It was their further
honour, that as Israel, being a holy people, was not
reckoned among the nations, so they, being a holy
tribe, were not reckoned among other Israelites,
but numbered afterward by themselves, v. 49. The
service which the Levites were to do about the
sanctuary is called (as we render it in the margin)
a warfare, ch. 4. 23. And, being engaged in that
warfare, they were discharged from military ser
vices, and therefore not numbered with those that
were to go out to war. Note, They that minister
about holy things should neither entangle them
selves, nor be entangled, in secular affairs. The
ministry is itself work enough for a whole man, and
all little enough to be employed in it. It is an ad
monition to ministers, to distinguish themselves by
their exemplary conversation from common Israel
ites, not affecting to seem greater, but aiming to be
really better, every way better, than others.
CHAP. II.
The thousands of Israel, having been mustered in the
former chapter, in this are marshalled, and a regular
disposition made of their camp, by a divine appoint
ment. Here is, I. A general order concerning it, v. 1, 2.
II. Particular directions for the posting of each of the
tribes, in four distinct squadrons, three tribes in each
squadron. 1. In the van-guard, on the east, were posted
Judlah, Issachar, and Zebulun, v. 3 . . 9. 2. In the right
wing, southward, Reuben, Simeon, and Gad, v. 10 . .16.
3. In the rear, westward, Ephraim, Manasseh, and
Benjamin, v. 18 . . 24. 4. In the left wing, northward,
Dan, Asher, and Naphtali, v. 25 . . 31. 5. The taberna
cle in the centre, v. 17. And, lastly, the conclusion of
this appointment, v. 32 . . 34-
i k ND the Lord spake unto Moses and
jTJl unto Aaron, saying, 2. Everyman

of the children of Israel shall pitch by his
own standard, with the ensign of their
father's house : far off about the tabernacle
of the congregation shall they pitch.
Here is the general appointment given both for
their orderly encampment where they rested, and
their orderly march when they moved. Some
order, it is probable, they had observed hitherto;
they came out of Egypt in rank and file, (Exod. 13.
18. ) but now they were put into a better model.
1. They all dwelt in tents, and, when they
marched, carried all their tents along with them,
for they found no city to dwell in, Ps. 107. 4. This
represents to us our state in this world; it is a
moveable state, (we are here to-day, and gone to
morrow,) and it is a military state. Is not our life
a warfare? We do but pitch our tents in this
world, and have in it no continuing city. Let us,
therefore, while we are pitching in this world, be
pressing through it.
2. Those of a tribe were to pitch together, every
man by his own standard. Note, It is the will of
God that mutual love and affection, converse and
communion, should be kept up among relations.
Those that are of kin to each other should, as
much as they can, be acquainted with each other;
and the bonds of nature should be improved for the
strengthening of the bonds of Christian communion.
3. Every one must know his place, and keep in
it; they were not allowed to fix where they pleas
ed, nor to remove when they pleased; but God
quarters them, with a charge to abide in their
quarters. Note, It is God that appoints us the
bounds of our habitation, and to him we must refer
ourselves. He shall choose our inheritance for us,
(Ps. 47. 4.) and in his choice we must acquiesce,
and not love to flit, nor be as the bird that wanders
from her nest.
4. Every tribe had its standard, flag, or ensign,
and it should seem every family had some parti
cular ensign of their fathers' house, which was
carried, as with us the colours of each troop or
company in a regiment are. These were of use
for the distinction of tribes and families, and the
gathering and keeping of them together; in allusion
to which the preaching of the gospel is said to lift
up an ensign, to which the Gentiles shall seek, and
by which they shall pitch, Isa. 11. 10, 12. Note,
God is the God of order, and not of confusion.
These standards made this mighty army seem
more beautiful to its friends, and more formidable
to its enemies. The church of Christ is said to be
as terrible as an army with banners, Cant. 6. 10.
It is uncertain how these standards were distin
guished: some conjecture that the standard of each
tribe was of the same colour with the precious stone
in which the name of that tribe was written in the
high priest's ephod, and that that was all the dif
ference. Many of the modern Jews think there
was some coat of arms painted in each standard,
which had reference to the blessing of that tribe
by Jacob. Judah bore a lion, Dan a serpent,
Naphtali a hind, Benjamin a wolf, &c. Some of
them say, the four principal standards were Judah
a lion, Reuben a man, Joseph an ox, and Dan an
eagle; making the appearances in Ezekiel's vision
to allude to it. Others say, the name of each tribe
was written in its standard; whatever it was, no
doubt, it gave a certain direction.
5. They were to pitch about the tabernacle
which was to be in the midst of them, as the tent
or pavilion of a general in the centre of an army.
They must encamp round the tabernacle, (1. ) That
it might be equally a comfort and joy to them all,
as it was a token of God's gracious presence with

468

NUMBERS, II.

them; (Ps. 46. 5.) God is in the midst of her, she
shall not be moved. Their camp had reason to be
hearty, when thus they had God in the heart of
them; to have bread from heaven every day round
about their camp, and fire from heaven, with other
tokens of God's favour, in the midst of their camp,
was abundantly sufficient to answer that question,
Is the Lord among us, or is he not? Happy art
thou, O Israel .' It is probable that the doors of
all their tents were made to look toward the taber
nacle from all sides; for every Israelite should
have his eyes always toward the Lord; therefore
they worshipped at the tent-door. The tabernacle
was in the midst of the camp, that it might be near
to them; for it is a very desirable thing to have the
solemn administrations of holy ordinances near us
and within our reach. The kingdom of God is
among you. (2). That they might be a guard and
defence upon the tabernacle and the Levites on
every side. No invader could come near God's
tabernacle, without first penetrating the thickest
of their squadrons. Note, If God undertake the
protection of our comforts, we ought in our places
to undertake the protection of his institutions, and
stand up in defence of his honour, and interest,
and ministers.
6. Yet they were to pitch afar off, in reverence
to the sanctuary, that it might not seem crowded
and thrust up among them; and that the common
business of the camp might be no annoyance to it.
They were also taught to keep their distance, lest
too much familiarity should breed contempt. It is
supposed (from Joshua 3. 4. ) that the distance be
tween the nearest part of the camp and the taber
nacle (or perhaps between them and the camp of
the Levites, who pitched near the tabernacle) was
2000 cubits, that is, 1000 yards, little more than
half a measured mile with us; but the outer parts
of the camp must needs be much further off.
Some compute that the extent of their camp could
be no less than 12 miles square, for it was like a
moveable city, with streets and lanes, in which
perhaps the manna fell, as well as on the outside of
the camp, that they might have it at their doors.
In the Christian church we read of a throne, (as
in the tabernacle there was a mercy-seat,) which
is called a glorious high throne from the beginning,
(Jer. 17. 12. ) and that throne surrounded by spirit- I
ual Israelites, 24 elders, double to the number of
the tribes, clothed in white raiment, (Rev. 4. 4.)
and the banner over them is Love; but we are not
ordered, as they were, to pitch afar off; no, we
are invited to draw near, and come boldly. The
saints of the Most High are said to be round about
him, Ps. 76. 11. God by his grace keep us close
to him. 3. And on the east side, toward the rising
of the sun, shall they of the standard of the
camp of Judah pitch, throughout their ar
mies : and Nahshon, the son of Ammina-
dab, shall be captain of the children of
Judah. 4. And his host, and those that
were numbered of them, were threescore
and fourteen thousand and six hundred.
5. And those that do pitch next unto him
shall be the tribe of Issachar : and Nethan-
eel, the son of Zuar, shall be captain ofthe
children of Issachar. 6. And his host, and
those that were numbered thereof, were
fifty and four thousand and four hundred.
7. Then the tribe of Zebulun : and Eliab,
the son of Helon, shall be captain of the

children of Zebulun. 8. And his host, anu
those that were numbered thereof, were
fifty and seven thousand and four hundred.
9. All that were numbered in the camp of
Judah were a hundred thousand', and four
score thousand, and six thousand and four
hundred, throughout their armies. These
shall first set forth. 10. On the south side
shall be the standard of the camp of Reu
ben, according to their armies : and the
captain of the children of Reuben shall be
Elizur, the son of Shedeur. 11. And his
host, and those that were numbered thereof,
were forty and six thousand and five hun
dred. 1 2. And those which pitch by him
shall be the tribe of Simeon: and the
captain of the children of Simeon shall be
Shelumiel, the son of Zurishaddai. 1 3. And
his host, and those that were numbered of
them, were fifty and nine thousand and
three hundred. 1 4. Then the tribe of Gad :
and the captain of the sons of Gad shall be
Eliasaph, the son of Reuel. 1 5. And his
host, and those that were numbered ol
them, were forty and five thousand and six
hundred and fifty. 16. All that were
numbered in the camp of Reuben were a
hundred thousand, and fifty and one thou
sand, and four hundred and fifty, throughout
their armies. And they shall set forth in
the second rank. 1 7. Then the tabernacle
of the congregation shall set forward, with
the camp of the Levites in the midst of the
camp: as they encamp so shall they set
forward, every man in his place by their
standards. 1 8. On the west side shall be
the standard of the camp of Ephraim, ac
cording to their armies : and the captain of
the sons of Ephraim shall be Elishama, the
son of Ammihud. 19. And his host, and
those that were numbered of them, were
forty thousand and five hundred. 20. And
by him shall be the tribe of Manasseh : and
the captain of the children of Manasseh
shall be Gamaliel, the son of Pedahzur.
21. And his host, and those that were
numbered of them, were 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 liis host, and those
that were numbered of them, were thirty
and five thousand and four hundred. , 24.
All that were numbered of the camp ot
Ephraim were a hundred thousand, and
eight thousand and a hundred, throughout
their armies. And they shall go forward in
the third rank. 25. The standard of the
camp of Dan shall be on the north side by
their armies : and the captain of the chil

NUMBERS, II.

4G9

dren of Dan shall be Ahiezer, the son of
.Ammishaddai. 26. And his host, and those
that were numbered of them, were three
score and two thousand and seven hundred.
27. And those that encamp by him shall be
the tribe of Asher : and the captain of the
children of Asher shall 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 were a hundred thousand, and fifty and
seven thousand, and six hundred. They
shall go hindmost with their standards. 32.
These are those which were numbered of
the children of Israel by the house of their
fathers : all those that were numbered of
the camps, throughout then hosts, were six
hundred thousand, and three thousand, and
five hundred and fifty. 33. But the Levites
were not numbered among the children of
Israel; as the Lord commanded Moses.
34. And the children of Israel did according
to all that the Lord commanded Moses :
so they pitched by their standards, and so
they set forward, every one after their fami
lies, according to the house of their fathers.
We have here the particular distribution of the
twelve tribes into four squadrons, three tribes in a
squadron, one of which was to lead the other two.
Observe, 1. God himself appointed them their
place, to prevent strife and envy among them.
Had they been left to determine precedency among
themselves, they would have been in danger of
quarrelling with one another, as the disciples, who
strpve which should be greatest; each would have
had a pretence to be first, or, at least, not to be
last. Had it been left to Moses to determine, they
would have quarrelled with him; and charged him
with partiality; therefore God does it, who is him
self the Fountain and Judge of honour, and in his
appointment all must acquiesce. If God in his
providence advance others above us, and abase us,
we ought to be as well satisfied in his doing it that
way, as if he did it, as this was done here, by a
voice out of the tabernacle; and this consideration,
that it appears to be the will of God it should be
so, should effectually silence all envies and discon
tents. And, as far as our place comes to be our
choice^ our Saviour has given us a rule, (Luke 14.
8.) Sit not down in the highest room; and another,
(Matth. 20. 27.) He that will be chief, let him be
your servant. Those that are most humble and
most serviceable are really most honourable.
2. Every tribe had a captain, a prince, or com
mander in chief, whom God himself nominated, the
same that had been appointed to number them, ch.
1. 5. Our being all the children of one Adam is
so far from justifying the levellers, and taking
away the distinction of place and honour, that even
among the children of the same Abraham, the
same Jacob, the same Judah, God himself appoint

ed that one should be captain of all the rest. ' There
are powers ordained of God, and those to whom
honour and fear are due, and must be paid. Some
observe the significancy of the names of these
princes, at least, in general, how much God was
in the thoughts of those that gave them their names,
for most of them have El, God, at one end or other
of their names. Methaneel, the gift of God; Eliab,
my God a father; Elizur, my God a rock; She-
lumiel, God my peace; Eliasaph, God has added;
Elishama, my God has heard; Gamaliel, God my
reward; Pagiel, God has met me. By which it
appears that the Israelites in Egypt did not quite
forget the name of their God, but, when they
wanted other memorials, preserved the remem
brance of it in the names of their children, and
therefore comforted themselves in their affliction.
3. Those tribes were placed together, under the
same standard, that were nearest of kin to each
other; Judah, Issachar, and Zebulun, were the
three youngest sons of Leah, and they were put
together; and Issachar and Zebulun would not
grudge to be under Judah, since they were younger
brethren; Reuben and Simeon would not have been
content in their place. Therefore Reuben, Jacob's
eldest son, is made chief of the next squadron;
Simeon, no doubt, is willing to be under him, and
Gad, the son of Zilpah, Leah's handmaid, is fitly
added to them in Levi's room : Ephraim, Manas
seh, and Benjamin, are all the posterity of Rachel.
Dan, the eldest son of Billah, is made a leading
tribe, though the son of a concubine, that more
abundant honour might be bestowed upon that
which lacked; and it was said, Dan should judge
his people, and to him were added the two younger
sons of the handmaids. Thus unexceptionable was
the order in which they were placed.
4. The tribe of Judah was in the first post of
honour encamped toward the rising sun, and in their
marches led the van, not only because it was the
most numerous tribe, but chiefly because from that
tribe Christ was to come, who is the Lion of the
tribe of Judah, and was to descend from the loins
of him who was now nominated chief captain of
that tribe. Nahshon is reckoned among the ances
tors of Christ, Matth. 1. 4. So that when he went
before them, Christ himself went before them in
effect, as their Leader. Judah was the first of the
twelve sons of Jacob that was blessed; Reuben,
Simeon, and Levi, were censured by their dying
father: he therefore being first in blessing, though
not in birth, is put first to teach children how to
value the smiles of their godly parents, and dread
their frowns.
5. The tribe of Levi pitched close about the ta
bernacle, within the rest of the tribes, v. 17. They
must defend the sanctuary, and then the rest ofthe
tribes must defend them. Thus, in the vision which
John saw of the glory of heaven, between the el
ders and the throne were four living creatures full
of eyes, Rev. 4. 6, 10. Civil powers should pro
tect the religious interests of a nation, and be a de
fence upon that glorv.
6. The camp of Dan, (and so that tribe is called
long after their settlement in Canaan, Judg. 13. 25.
because celebrated for their military prowess,)
though posted in the left wing when they encamp
ed, was ordered in their march to bring up the rear,
v. 31. They were the most numerous, next to Ju
dah, and therefore were ordered into a post, which,
next to the front, required the most strength, for as
the strength is, so shall the day be.
Lastly, The children of Israel observed the or
ders given them, and did as the Lord commanded
Moses, v. 34. They put themselves in the posts as
signed them, without murmuring or disputing, and
as it was their safety, sn it was their beauty; Ba-

470

NUMBERS, III

laam was charmed with the sight of it, (ch. 24. 5. )
How goodly are thy tents, 0 facobl Thus the gos
pel-church, called the camp of saints, ought to be
compact according to the scripture-model, every
one knowing and keeping his place, and then all
that wish well to the church, rejoice, beholding
their order, Col. 2. 5.
CHAP. 111.
This chapter and the next are concerning the tribe of Le
vi, which was to be mustered and marshalled by itself,
and not in common with the other tribes ; which signified
the particular honour put upon them, and the particular
duty and service required from them. The Levites are
in this chapter considered, 1. As attendants on, and
assistants to, the priests in the temple-service. And so
we have an account. 1. Of the priests themselves, (v.
1 • .4.) and their work, v, 10. 2. Of the gift of the Le
vites to them, (v. 5 . . 9.) in order to which they are mus
tered, (v. 14.. 16.) and the sum of them taken, v. 39.
Each particular family of them is mustered, has its place
assigned, and its charge; the Gershonites, (v. 18.. 26.)
the Kohathites, (v. 27 . . 32. ) the Merarites, v. 33 . . 39.
II. As equivalents for the first-born, v. 11 . . 13, 1. The
first-born are numbered, and the Levites taken instead
of them, as far as the number of the Levites went,
40 . . 45. 2. What first-born there were more than the
Levites were redeemed, v. 46 , . 51.
1. HT^HESE also are the generations of
JL Aaron and Moses, in the day that
the Lord spake with Moses in mount Si
nai. 2. And these arc 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 anointed, whom he con
secrated to minister in the priest's office. 4.
And Nadab and Abihu died before the
Lord, when they offered strange fire before
the Lord in the wilderness of Sinai, and
they had no children: and Eleazar and
Ithamar ministered in the priest's office in
the sight of Aaron their father. 5. And the
Lord spake unto Moses, saying, 6. Bring
the tribe of Levi near, and present them be
fore Aaron the priest, that they may minis
ter unto him. 7. And they shall keep his
charge, and the charge of the whole con
gregation before the tabernacle of the con
gregation, to do the service ofthe taberna
cle. 8. And they shall keep all the instru
ments of the tabernacle of the congregation,
and the charge of the children of Israel, to
do the service of the tabernacle. 9. And
thou shalt give the Levites unto Aaron and
to his sons : they are wholly given unto him
out of the children of Israel. 10. A nd 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 . And the Lord spake unto Mo
ses, saying, 1.2. And I, behold, I have ta
ken the Levites from among the children of
Israel instead of all the first-born that open-
eth the matrix among the children of Israel ;
therefore the Levites shall be mine; 13.
Because all the first-born are mine : for on
the day that I smote all the first-born in the

land of Egypt I hallowed unto me all the
first-born in Israel, both man and beast;
mine they shall be : 1 am the Lord.
Here,I. The family of Aaron is confirmed in the
priest's office, x*. 10. They had been called to i.
before, and consecrated; here they are appointed to
wait on their priest's office: the apostle uses this
phrase, (Rom. 12. 7.) Let us wait on our ministry.
The work and office of the ministry require a con
stant attendance and great diligence; so frequent
are the returns of its work, and yet so transient its
favourable opportunities, that it must be waited on.
Here is repeated what is said before, (ch. 1. 51.)
The stranger that cometh nigh shall be put to death;
which forbids the invading of the priest's office by
any other person whatsoever; none must come nigh
to minister but Aaron and his sons only, all others
are strangers. It also lays a charge on the priests, as
doorkeepers in God's house, to take care that none
should come near who were forbidden by thelaw;
they must keep off all intruders, whose approach
would be to the profanation of the holy things, tell
ing them that if they came near, it was at their
peril, they would die by the hand of God, as Uzza
did. The Jews say, that afterward there was hung
over the door of the temple a golden sword, (per
haps alluding to that flaming sword at the entrance
of the garden of Eden,) on which was engraven,
The stranger that cometh nigh shall be put to
death. II. A particular account is given of this family of
Aaron; what we have met with before concerning
them, is here repeated. 1. The consecration ot
the sons of Aaron, v. 3. They were all anointed
to minister before the Lord, though it appeared af
terward, and God knew it, that two of them were
wise, and two were foolish. 2. The fall of the two
eldest; (v . 4. ) they offered strange fire, and died for
so doing, before the Lord. This is mentioned here
in the preamble to the law concerning the priest
hood, for warning to all succeeding priests; let them
know, by this example, that God is a jealous God,
and will not be mocked; the holy anointing oil was
an honour to the obedient, but not a shelter to the
disobedient. It is here said, They had no children.
Providence so ordering it, for their greater punish
ment, that none of their descendants should remain
to be priests, and to bear up their name who had
profaned God's name. 3. The continuance of the
two youngest; Eleazar and Ithamar ministered in
the sight of Aaron. It intimates, (1.) The care
they took about their ministration, not to make any
blunders; they kept under their father's eye, and
took instructions from him in all they did, because,
probably, Nadab and Abihu got out of their father's
sight when they offered strange fire. Note, It is
good for young people to act under the conduct and
inspection of those that are aged and experienc
ed. (2.) The comfort Aaron took in it; it pleased
him to see his younger sons behave themselves pru
dently and gravely, when his two elder had mis
carried. Note, It is a great satisfaction to parents
to see their children walk in the truth, 3 John.^v. 4.
4. A grant is made of the Levites to be assistants
to the priests in their work, Give the Levites to
Aaron, v. 9. Aaron was to have a greater pro
priety in, and power over, the tribe of Levi, than
any other of the princes had in and over their re
spective tribes. There was a great deal of work
belonging to the priest's office, and there were now
only three pair of hands to do it all, Aaron's and
his two sons', for it does not appear that they had
either of them any children at this time, at least, not
any that were of age to minister, therefore God ap
points the Levites to attend upon them. Note,

NUMBERS, III.

471

Those whom God finds work for, he will find help
for. Here is, (1.) The service for which the Levites
were designed; they were to minister to the priests
in their ministration to the Lord, (v. 6. ) and to keep
Aaron's charge, (v. 7.) as the deacons to the bish
ops in the evangelical constitutions, serving at ta
bles, while they waited on their ministry. The Le
vites killed the sacrifices, and then the priests need
ed only to sprinkle the blood and burn the fat: the
Levites prepared the incense, the priests burnt it.
They were to keep not only Aaron's charge, but
the charge of the whole congregation. Note, It is
a great trust that is reposed in ministers, not only
for the glory of Christ, but for the good of his
church; so that they must not only keep the charge
nf the great High Priest, but must also be faithful
to the souls of men, in trust for whom a dispensa
tion is committed to them. (2.) The consideration
upon which the Levites were demanded; they were
taken instead of the first-born. The preservation
of the first-born of Israel, when all the first-born
of the Egyptians (with whom they were many of
them mingled) were destroyed, was looked upon
by Him who never makes any unreasonable de
mands, as cause sufficient for the appropriating of
all the first-born from thenceforward to himself, (v.
13. ) All the first-born are mine. That was sufficient
to make them his, though he had given no reason
for it, for he is the sole Fountain and Lord of all be
ings and powers; but because all obedience must
flow from love, and acts of duty must be acts of
gratitude, before they were challenged into pecu
liar services, they were crowned with peculiar fa
vours. Note, When he that made us saves us, we
are thereby laid under further obligations to serve
him and live to him. God's right to us by redemp
tion, corroborates the righthe has to us by creation.
Now, because the first-bom of a family are gen
erally the favourites, and some would think it a dis
paragement to have their eldest sons servants to the
priests, and attending before the door of the taber
nacle, God took the tribe of Levi entire for his
own, in lieu of the first-born, v. 12. Note, God's
institutions put no hardships upon men in any of
their just interests, or reasonable affections. It was
presumed that the Israelites would rather part with
the Levites than with the first-born, and therefore
God graciously ordered the exchange; yet for us
he spared not his own Son.
f4. 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 families :
every male from a month old and upward
shalt thou number them. 16. And Moses
numbered them, according to the word of
the Lord, as he was commanded. 1 7.
And these were the sons of Levi by their
names ; Gershon, and Kohath, and Merari.
1 8. And these are the names of the sons of
Gershon, by their families ; Libni, and Shi-
mei. 19. And the sons of Kohath, by their
families ; Amram, and Izehar, Hebron, and
Uzziel. 20. And the sons of Merari, by
their families ; Mahli, and Mushi. These
are the families of the Levites accor
ding to the house of their fathers. 21. Of
Gershon was the family of the Libnites,
and the family of the Shimites : these are the
families of the Gershonites. 22. Those that

were numbered of them, according to the
number of all the males, from a month old
and upward, even those that were number
ed of them, were seven thousand and five
hundred. 23. The families of the Gershon
ites shall pitch behind the tabernacle west
ward. 24. And the chief of the house of
the father of the Gershonites shall be Elia-
saph the son of Lael. 25. And the charge
ofthe sons of Gershon, in the tabernacle
of the congregation, shall be the taberna
cle, and the tent, the covering thereof, and
the" hanging for the door of the tabernacle
of the congregation, 26. And the hangings
of the court, and the curtain for the door of
the court, which is by the tabernacle, and
by the altar round about, and the cords of
it, for all the service thereof. 27. And of
Kohath was the family of the Amramites,
and the family of the Izeharites, and the
family of the Hehronites, and the family of
the Umielites : these are the families of the
Kohathites. 28. In the number of all the
males, from a month old and upward, were
eight thousand and six hundred, keeping the
charge of 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 the father of the
families of the Kohathites shall be Eliza-
phan the son of Uzziel. 31. And their
charge shall be the ark, and the table, and
the candlestick, and the altars, and the ves
sels of the sanctuary wherewith they min
ister, and the hanging, and all the service
thereof. 32. And Eleazar the son of Aaron
the priest shall be chief over the chief
of the Levites, and have the oversight of
them that keep the charge of the sanctuary.
33. Of Merari was the family of the Mah-
lites, and the family of the Mushites : 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, were six thousand and two
hundred. 35. And the chief of the house
of the father of the families of Merari was
Zuriel the son of Abihail : 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 ofthe
tabernacle, and the bars thereof, and the
pillars thereof, and the sockets thereof, and
all the vessels thereof, and all that serveth
thereto, 37. And the pillars of the court
round about, and their sockets, and their
pins, and their cords. 38. But those that
encamp before the tabernacle toward the
east, even before the tabernacle of the con
gregation eastward, shall be Moses, and

472

NUMBERS, 111

Aaron and his sons, keeping the charge of
the sanctuary for" the charge of the children
of Israel; and the stranger that cometh
nigh shall be put to death. 39. All that
were numbered of the Levites, which Mo
ses and Aaron numbered at the command
ment of the Lord, throughout their fami
lies, all the males, from a month old and
upward, were twenty and two thousand.
The Levites being granted to Aaron to minister
to him, they are here delivered him by tale, that
he might know what he had, and employ them ac
cordingly. Observe,
I. By what rule they were numbered, Every
male from a month old and upward, v. 15. The
rest of the tribes were numbered only from twenty
years old and upward, and of them those only that
were able to go forth to war; but into the number
of the Levites they must take in both infants and
infirm; being exempted from the war, it was not in
sisted upon that they should be of age and strength
for the wars. Though it appears afterward that
little more than a third part of the Levites were fit
to be employed in the service of the tabernacle,
(about 8,000 out of 22,000,) ch. 4. 47, 48, yet God
would have them all numbered as retainers to his
family; that none may think themselves disowned
and rejected of God, because they are not in a capa
city of doing him that service which they see others
do him. The Levites of a month old could not
honour God and serve the tabernacle as those that
were grown up; yet out of the mouths of babes and
sucklings the Levites' praise was perfected. Let
not little children be hindered from being enrolled
among the disciples of Christ, for such was the tribe
of Levi; of such is the kingdom of heaven, that king
dom of priests. The redemption of the first-born
was reckoned from a month old; (ch. 18. 15, 16. )
therefore from that age the Levites were num
bered. They were numbered after the house of
their fathers, not their mothers, for if the daughter
of a Levite married one of another tribe, her son
was not a Levite: but we read of a spiritual priest
to our God, who inherited the unfeigned faith which
dwelt in his mother and grandmother, 2 Tim. 1. 5.
II. How they were distributed into three classes,
according to the number of the sons of Levi, Ger
shon, Kohath, and Merari, and these subdivided
into several families, v. 17. . 20. Concerning each
of these three classes we have an account. 1. Of
their number. The Gershonites were 7,500. The
Kohathites were 8,600. The Merarites were 6,200.
The rest of the tribes had not their subordinate
families numbered by themselves, as those of Levi;
this honour God put upon his own tribe. 2. Of their
post about the tabernacle, on which they were to
attend. The Gershonites pitched behind the taber
nacle, westward, v. 23. The Kohathites on the
right hand, southward, v. 29. The Merarites on
the left hand, northward, v. 35. And, to complete
the square, Moses and Aaron, with the priests, en
camped in the front, eastward, v. 36. Thus was
the tabernacle surrounded with its guards; and thus
does the angel ofthe Lord encamp round about
them that fear him, those living temples, Ps. 34. 7.
Every one knew his place and must therein abide
with God. 3. Of their chief or head. As each
class had its own place, so each had its own prince.
The commander of the Gershonites, was Eliasaph,
v. 24. Of the Kohathites, Elizaphan, (v. 30.) of
whom we read, (Lev. 10. 4. ) that he was one of the
bearers at the funeral of Nadab and Abihu. Of
he Merarites, Zuriel, v. 35, 4, Of their charge

when the camp moved. Each class knew their
own business; it was requisite they should; for that
which is every body's work, often proves no body's
work. The Gershonites were charged with the
custody and carriage of all the curtains and hang
ings and coverings of the taber"" ^cle and court, v.
25, 26. The Kohathites of v ,,ie furniture of the
tabernacle; the ark, aJfv ,.able, &c. v. 31, 32.
The Merarites of thp «c_.vy carriage, boards, bars,
pillars, &c. v. 36, 37.
Here we may observe, (1.) That the Kohathites,
though they were the second house, yet were pre
ferred before the elder family of the Gershonites.
Besides that Aaron and the priests were of that
family, they were more numerous, and their pos>
and charge more honourable, which, probably, was
ordered to put an honour upon Moses, who was of
that family. Yet, (2. ) The posterity of Moses were
not at all dignified or privileged, but stood upon the
level with other Levites, that it might appear he
did not seek the advancement of his own family,
nor to entail any honours upon it either in church
or state; he that had honour enough himself, co
veted not to have his name shine by that borrowed
light, but rather to have the Levites borrow honour
from his name. Let none think contemptibly of the
Levites, though inferior to the priests, for Moses
himself thought it preferment enough for his sons
to be Levites. Probably, it was because the family
of Moses were Levites only, that in the title of this
chapter, which is concerning that tribe, (v. 1.)
Aaron is put before Moses.
III. The sum total of the numbers of this tribe.
They are computed in all 22,000, v. 39. The sum
of the particular families amount to 300 more; if
this had been added to the sum total, the Levites,
instead of being 273 fewer than the first-born, as
they were, (v. 43.) would have been 27 more, and
so the balance would have fallen the other way; but
it is supposed that the 300 which were struck off
from the account when the exchange was to be
made, were the first-born of the Levites them
selves, born since their coming out of Egypt; which
could not be put into the exchange, because they
were already sanctified to God. But that which is
especially observable here is, that the tribe of Levi
was by much the least of all the tribes. Note,
God's part in the world is too often the smallest
part. His chosen are but a little flock in comparison.
40. And the Lord said unto Moses.
Number all the first-born of the males of
the children of Israel, from a month old
and upward, and take the number of their
names. 41. And thou shalt take the Le
vites for me (I am the Lord) instead of all
the first-born among the children of Israel ,
and the cattle of the Levites instead of all
the firstlings among the cattle ofthe 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. And the Lord spake unto
Moses, saying, 45. Take the Levites instead
of all the first-bom among the children of
Israel, and the cattle of the Levites instead
of their cattle ; and the Levites shall be

NUMBERS, IV

473

mine : I am the Lord. 46. And for those
that are to be redeemed of the two hundred
and threescore 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 the
shekel of the sanctuary 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 re
deemed by the Levites : 50. Of the first
born of the children of Israel took he the
money ; a thousand three hundred and three
score and five shekels, after the shekel of
the sanctuary: 51. And Moses gave the
money of them that were redeemed unto
Aaron, and to his sons, according to the
word ofthe Lord, as the Lord commanded
Moses. Here is the exchange made of the Levites for
their first-born.
1. The first-born were numbered from a month
old, v. 42, 43. Those certainly were not reckoned,
who, though first-born, were become heads of fami
lies themselves, but those only that were under age;
and the learned Bishop Patrick is decidedly of opi
nion that none were numbered but those only that
were born since their coming out of Egypt, when
the first-bom were sanctified, Exod. 13. 2. If there
were 22,000 first-born males, we may suppose as
many females, and all these brought forth in the
first year after they came out of Egypt, we must
infer from thence that in the last year of their ser
vitude, even then when it was in the greatest ex
tremity, there were abundance of marriages made
among the Israelites; they were not discouraged by
the present distress, but married in faith, expecting
that God would shortly visit them with mercy, and
that their children, though born in bondage, should
live in liberty and honour. And it was a token of
good to them, an evidence that they were blessed
of the Lord, that they were not only kept alive, but
greatly increased, in a barren wilderness.
¦* 2. The number of the first-born, and that of the
Levites, by a special providence, came pretty near
to each other; thus, when he divided the nations,
he set the bounds of the people according to the num
ber of the children of Israel, Deut 32. 8. Known
unto God are all his works before-hand, and there
is an exact proportion between them, and so it will
appear, when they come to be compared. The
Levites' cattle are said to be taken instead of the
firstlings ofthe cattle ofthe children of Israel, that
is, The Levites, with all their possessions, were de
voted to God instead of the first-born and all their's;
for, when we give ourselves to God, all we have
passes as appurtenances with the premises. _
3. The small number of first-born, which ex
ceeded the number of the Levites, (273 in all,)
were to be redeemed, at five shekels apiece, and
the redemption-money given to Aaron; for it would
not do well to have them added to the Levites. It
is probable, that, in the exchange, they began with
the eldest of the first-born, and so downward, so
that those were to be redeemed with money who
were the 273 youngest of the first-born ; more likely
so, than either that it was determined by lot, or
Vol i.— -3 O

that the money was paid out cf the public stock.
The church is called the church of thefirst-born,
which is redeemed, not as they were, with silver
and gold, but, being devoted by sin to the justice of
God, is ransomed with the precious blood ofthe Son
of God.
CHAP. IV.
In the former chapter an account was taken of the whole
tribe of Levi, in this, of those of that tribe who were in
the prime of their time for service, betwixt thirty and fifty
years old. I. The serviceable men of the Kohathites
are ordered to be numbered, and their charges given
them, v. 2.. 20. II. Of the Gershonites, v. 24.. 28. III.
Of the Merarites, v. 29. .33. IV. The numbers of each,
and the sum total at last, are recorded, v. 34 . . 49.
1 . k ND the Lord spake unto Moses and
J\. unto Aaron, saying, 2. Take the sum
of the sons of Kohath from among the sons
of Levi, after their families, by the house of
their fathers ; 3. From thirty years old and
upward, even until fifty years old, all that
enter into the host, to do the work in the
tabernacle of the congregation. 4. This
shall be the service of the sons of Kohath,
in the tabernacle of the congregation, about
the most holy things. 5. And when the
camp setteth forward, Aaron shall come,
and his sons, and they shall take down the
covering-vail, and cover the ark of testimo
ny with it ; 6. And shall put thereon the co
vering of badgers' Skins, and shall spread
over it a cloth wholly of blue, and shall put
in the staves thereof. 7. And upon the table
of show-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. 8. 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 the candle
stick 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, 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, and shall put to the staves-
thereof. 1 2. Andihey shall take all the in
struments of ministry, wherewith they mi
nister in the sanctuary, and put them in a
cloth of blue, and cover them with a cover
ing of badgers' skins, and shall put them on
a bar. 13. And they shall take away the
ashes from the altar, and spread a purple
cloth thereon : 1 4. And they shall put upon it
all the vessels, thereof, wherewith they mi
nister about it, even the censers, the flesh-
hooks, and the shovels, and the basons,, all
the vessels ofthe altar : and they shall spread

474

NUMBERS, IV.

upon it a covering of badgers' skins, and
put to the staves of it. 1 5. 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 : but they shall not touch any holy,
thing, lest they die. These things are the
burden of the sons of Kohath in the taber
nacle of the congregation. 1 6. And to the
office of Eleazar, the son of Aaron the
priest, pertaineth the oil for the light, and
the sweet incense, and the daily meat-offer
ing, and the anointing oil, and the oversight
of all the tabernacle, and of all that therein
is, in the sanctuary, and in the vessels thereof.
1 7. 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 approach unto the most holy things :
Aaron and his sons shall go in, and appoint
them every one to his service and to his
burden: 20. But they shall not go in to see
when the holy things are covered, lest they
die. We have here a second muster of the tribe of
Levi. As that tribe was taken out of all Israel to
be God's peculiar, so the middle-aged men of that
tribe were taken from among the rest to be actually
employed in the service of the tabernacle. Now
observe, I. Who were to be taken into this number. All
the males from 30 years old to 50. Of the other
tribes, those that were numbered to go forth to war,
were from 20 years old and upward, but of the Le
vites, only from 30 to 50; for the service of God re
quires the best of our strength, and the prime of
our time, which cannot be better spent than to the
honour of him who is the First and Best. And a
man may make a good soldier much sooner than a
good minister.
Now, 1. They were not to be employed till they
were 30 years old, because, till then, they were in
danger of retaining something childish and youthful,
and had not gravity enough to do the service, and
wear the honour, of a Levite. They were entered
as probationers, at 25 years old, (ch. 8. 24. ) and in
David's time, when there was more work to be
done, at 20, (1 Chron. 23. 24. and so, Ezra, 3. 8.)
but they must be five years learning, and waiting,
and so fitting themselves for service; nay, in David's
time, they were ten years in preparation, from 20 to
30. John Baptist began his public ministry, and
Christ his, at 30 years old; it is not in the letter of
it obligatory on gospel-ministers now, as if they
must either not begin their work till 30 years old,
or must leave it off at 50; but it gives us two good
rules, (1.) That ministers must not be novices, 1
Tim. 3. 6. It is a work that requires ripeness of
judgment, and great steadiness, and therefore those
are very unfit for it who are but babes in knowledge,
and have not put away childish things. (2.) That
they must learn before they teach, serve before
they rule, and must first be proved, 1. Tim. 3. 10.
2. They were discharged at 50 years old from the
toilsome part of the service, particularly this of car
rying the tabernacle; for that is the special service

to which they are here ordained, and which there
was most occasion for while they were in the wil
derness. When they began to enter upon old age
they were dismissed; (1.) In favour to them, that
they might not be over-toiled, when their strength
began to decay. Twenty years' good service was
thought pretty well for one man. (2.) In honour
to the work, that it might not be done by those who,
through the infirmities of age, were slow and heavy.
The service of God should be done when we are in
the most lively, active, frame. Those do not consi
der this, who put off their repentance to old age, and
so leave the best work to be done in the worst time.
II. How their work is described. They are said
to enter into the host, or warfare, to do the work in
the tabernacle. The ministry is, 1. A good work,
1 Tim. 3. 1. Ministers are not ordained to the
honour only, but to the labour, not to have the wa
ges, but to do the work. 2. A good warfare, 1 Tim.
1. 18. They that enter into the ministry must look
upon themselves as entered into the host, and ap
prove themselves good soldiers, 2 Tim. 2. 3.
Now, as to the sons of Kohath in particular,
here is,
(1. ) Their service appointed them in the removes
of the tabernacle. Afterward, when the tabernacle
was fixed, they had other work assigned them: but
this was the work of the day, which was to be done
in its day. Observe, Wherever the camp of Israel
went, the tabernacle of the Lord went with them,
and care must be taken for the carriage of it. Note,
Wherever we go, we must see to it that we take
our religion along with us, and not forget that, or
any part of it. Now, the Kohathites were to car
ry all the holy things of the tabernacle. .They
were charged with those things before, (ch. 3. 31. )
but here they have more particular instructions
given them.
[1.] Aaron, and his sons the priests, must pack
up the things which the Kohathites were to carry,
as here directed, v. 5, &c. God had before ap
pointed that none should come into the most holy
place, but only Aaron once a year with a cloud of
incense; (Lev. 16. 2.) and yet, the necessity of their
unsettled state requiring it, that law is here dis
pensed with; for, every time they removed, Aaron
and his sons went in to take down the ark, and
make it up for carriage; for (as the learned Bishop
Patrick suggests) the Shechinah, or display of the
Divine Majesty, which was over the mercy-seat,
removed for the present in the pillar of cloud, which
was taken up, and then the ark was not dangerous
to be approached.
[2. ] All the holy things must be covered; the ark
and table with three coverings, all the rest with
two. Even the ashes of the altar, in which the holy
fire was carefully preserved and raked up, must
have a purple cloth spread over them, v. 13. Even
the brazen altar, though in the court of the sanc
tuary it stood open to the view of all, yet was cover
ed in the carriage of it. All these coverings are de
signed, First, For safety, that these holy things
might not be ruffled with" the wind, sullied with the
rain, or tarnished with the sun, but that they might
be preserved in their beauty; for on all the glory
shall be a defence. The covering of badgers' skins,
being thick and strong, would keep out wet; and,
while we are in our passage through the wilderness
of this world, it concerns us to be fenced for all
weathers, Isa. 4. 5, 6. Secondly, For decency and
ornament Most of these things had a cloth of blue,
or purple, or scarlet, spread outmost; and the ark
was covered with a cloth wholly of blue, v. 6. An
emblem (say some) of the azure skies, which are
spread like a curtain between us and the Majesty
on high, Job. 26. 9. Those that are faithful to God
should endeavour likewise to appear beautiful be

NUMBERS, IV.

475

fore men, that they may adorn the doctrine of God
our Saviour. Thirdly, For concealment. It sig
nified the darkness of that dispensation. That
which is now brought to light by the gospel, and re
vealed to babes, was then hid from the wise and
prudent. They saw only the coverings, not the
holy things themselves, (Heb. 10. 1.) but now
Christ has destroyed the face of the covering, Isa.
[3.] When all the holy things were covered,.,
then the Kohathites were to carry them on their
shoulders. Those things that had staves were car
ried by their staves, (v. 6, 8, 11, 14,) those that
had not were carried upon a bar, or pier, or bearing
barrow, v. 10, 12. See how the tokens of God's
presence in this world are moveable things; but we
look for a kingdom that cannot be moved.
(2. ) Eleazar, now the eldest son of Aaron, is ap
pointed overseer of the Kohathites in this service;
(v. 16. ) he must take care that nothing was forgot,
left behind, or displaced. As a priest, he had more
honour than the Levites, but then he had more care;
and that care was a heavier burthen, no doubt, upon
his heart, than all the burthens that were laid upon
their shoulders. It is much easier to do the work
of the tabernacle than to discharge the trusts of it,
to obey than to rule.
(3. ) Great care must be taken to preserve the
lives of these Levites, by preventing their unsea
sonable irreverent approach to the most holy things,
(v. 18.) Cut ye not off the Kohathites. Note,
Those who do not what they can to keep others
from sin, do what they can to cut them off. [1.]
The Kohathites must not see the holy things till the
priests had covered them, v. 20. Even they that
bore the vessels of the Lord, saw not what they
bore; so much were even they in the dark concern
ing the gospel, whose office it was to expound the
law. And, [2. ] When the holy things were cover
ed, they might not touch them, at least not the ark,
called here the holy thing, upon pain of death, v.
15. Uzza was struck dead tor the breach of this
law. Thus were the Lord's ministers themselves
then kept in fear, and that was a dispensation, of
terror, as wellasdarkness; but now, through Christ,
the case is altered; we have seen with our eyes, and
our hands have handled the word of life; (1 John 1.
1.) and we are encouraged to come boldly to the
throne of grace.
21. And the Lord spake unto Moses, say
ing, 22. Take also the sum ofthe 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 ofthe congregation. 24. This is
the service of the families of the Gershon
ites, to serve, and for burdens. 25. And
they shall bear the curtains of the taberna
cle, and the tabernacle of the congregation,
his covering, and the covering of the bad
gers' skins that is above upon it, and the
hanging for the door of the tabernacle ofthe
congregation. 26. And the hangings of the
court, and the hangings for the door of the
gate of the court which is by the taberna
cle, and by the altar round about, and their
cords, and all the instruments of their ser
vice, and all that is made for them : so shall

they serve. 27. At the appointment of
Aaron and his sons shall be all the service
of the sons of the Gershonites, in all their
burdens, and in all their service : and ye
shall appoint unto them in charge all their
burdens. 28. This is the service of the fa
milies ofthe sons of Gershon in the taberna
cle of the congregation : and their charge
shall be under the hand of Ithamar, the son
of Aaron the priest. 29. As for the sons of
Merarij 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 number them,
every one that entereth into the service, to
do the work of the tabernacle of the congre
gation. .31. And this is the charge of their
burden, according to all their service in the
tabernacle of the congregation ; the boards
of the tabernacle, and the bars thereof,
and the pillars thereof, and sockets thereof.
32. And the pillars ofthe 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 the instruments of the charge of
their burden. 33. This is the service ofthe
families of the sons of Merari, according to
all their service in the tabernacle of the con
gregation, under the hand of Ithamar, the
son of Aaron the priest.
We have here the charge of the other two fami
lies of the Levites, which, though not so honourable
as the first, yet was necessary, and was to be done
regularly. 1. The Gershonites were charged with
all the drapery ofthe tabernacle; the curtains, and
hangings, and the coverings of badgers' skins, v.
22 . . 26. Those they were to take down, when
the cloud removed, and the ark and the rest of the
holy things were carried away, to pack up and
bring with them, and then to set up again, where
the cloud rested. Aaron and his sons allotted to
them their respective charge, " You shall take care
of such a curtain, and you of such a hanging; that
every one may know his work, and there may be
no confusion," v. 27. Ithamar particularly was to
take the oversight of them, v. 28. 2. The Mera
rites were charged with the heavy carriage, the
boards and bars, the pillars and sockets, the pins
and cords, and those were delivered them by name,
v. 31, 32. An inventory was given them of every
particular, that it might he forthcoming, and no
thing to seek, when the tabernacle was to be set up
again. Though these seemed of less importance
than the other things pertaining to the sanctuary,
yet there was this care taken of them, to teach us
with the greatest exactness to preserve pure and
entire all divine institutions, and to take care that
nothing be lost It also intimates the care God takes
of his church, and every member of it; the good
Shepherd calls his own sheep by name, John 10. 3.
Here were thousands of men employed about
these services, though a much less number would
have served for the bearing of those burthens; but
it was requisite that the tabernacle should be taken
down and set up with great expedition, and many
hands would make quick work, especially when
every one knew his work. They had tents of their

476

NUMBERS, V.

own to take care of, and to take along with them,
but the young men under 30, and the old men above
50, might serve for them; nor is there any mention
of them, for God's house must always be preferred
before our own. Their care was preposterous, who
built and ceiled their own houses, while God's house
lay waste, Hag. 1. 4, 9.
The death of the saints is represented as the tak
ing down of the tabernacle, (2 Cor. 5. l.)and the
putting of it off, 2 Pet. 1. 14. The immortal soul,
like the most holy things, is first recovered and
taken away, carried by angels unseen, under the in
spection ofthe Lord Jesus, or Eleazar; and care is
taken also of the body, the skin and flesh which
are as the curtains, the bones and sinews which are
as the bars and pillars; none of these shall be lost:
commandment is given concerning the bones; a co
venant made with the dust; these are in safe custody,
and shall all be produced in the great day, when
this tabernacle shall be set up again, and these vile
bodies made like the glorious body of Jesus Christ.
34. And Moses anQ Aaron, and the chief
of the congregation, numbered the sons of
the Kohathites, after their families, and af
ter the house of their fathers, 35. From
thirty years old and upward, even unto fif
ty years old, every one that entereth in
to the service, for the work in the taberna
cle of the congregation: 36. And those
that were numbered of them, by their fami
lies, were two thousand seven hundred and
fifty. 37. These were they that were num
bered of the families of the Kohathites, all
that might do service in the tabernacle of
the congregation, which Moses and Aaron
did number, according to the commandment
of the Lord by the hand of Moses. 38.
And those that were numbered of the sons
of Gershon, throughout their families, and
by the house of their fathers, 39. From
thirty years old and upward, even unto fifty
years old, every one that entereth into the
service, for the work in the tabernacle ofthe
congregation, 40. Even those that were
numbered of them, throughout their fami
lies, by the houses of their fathers, were two
thousand and six hundred and thirty. 41.
These are they that were numbered of the
families of the sons of Gershon, of all
that might do service in the tabernacle
of the congregation, whom Moses and
Aaron did number, according to the com
mandment of the Lord. 42. And those
that were numbered of the families of the
sons of Merari, throughout their families, by
the house of their fathers, 43. 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 con
gregation, 44. Even those that were num
bered of them, after their families, were three
thousand and two hundred. 45. These be
those that were numbered of the families of
the sons of Merari, whom Moses and Aaron

numbered, according to the word of 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 af
ter the house of their fathers, 47. From
thirty years old and upward, even unto fifty
years old, every one that came to do the
service of the ministry, and the service of
the burden in the tabernacle of the congre
gation, 48. Even those that were number
ed of them, were eight thousand and five
hundred and fourscore. 49. According to
the commandment of the Lord they were
numbered by the hand of Moses, every one
according to his service, and according to
liis burden : thus were they numbered of
him, as the Lord commanded Moses.
We have here a particular account of the num
bers of the three families of the Levites respec
tively, that is, of the effective men, between 30
years old and 50.
Observe, 1. That the Kohathites were, in all,
8,600, from a month old and upward; but of those
there were but 2,750 serviceable men, not a third
part. The Gershonites, in all, 7,500, and of them
but 2,630 serviceable men, little more than a third
part. Note, Of the many that add to the numbers
of the church, there are comparatively but few that
contribute to the service of it. So it has been, and
so it is; many have a place in the tabernacle that
do but little of the work of the tabernacle, Phil. 2,
20, 21.
2. That the Merarites were but 6,200 in all, and
yet of these there were 3,200 serviceable men, that
is, several more than half. The greatest burthen
lay upon that family, the boards, and pillars, and
sockets; and God so ordered it, that, though they
were the fewest in number, yet they should have
the most able men among them; for, whatever
service God calls men to, he will furnish them for
it, and give strength in proportion to the work,
grace sufficient.
3. The whole number of the able men of the
tribe of Levi, which entered into God's host to war
his warfare, was but 8,580, whereas the able men
of the other tribes, that entered into the host of
Israel to war their warfare, were many more. The
least of the tribes had almost four times as many
able men as the Levites, and some of them more
than eight times as many: for those that are en
gaged in the service of this world, and war after
the flesh, are many more than those that are de
voted to the service of God, and fight the good
fight of faith.
CHAP. V.
In this chapter, we have, I. An order, pursuant to the laws
already made, for the removing of the unclean out of
the camp, v . 1 . . 4. II. A repetition of the laws con
cerning restitution, in case of wrong done to a neigh
bour, (v. 5.. 8.) and concerning the appropriating of
the hallowed things to the priests, v. 9, 10. HI. A new
law made concerning the trial of a wife suspected of
adultery by the waters of jealousy, v. 11 . . 31.
1. k ND the Lord spake unto Moses,
XJL saying, 2. Command the children
of Israel, that they put out of the camp
every leper, and every one that hath an
issue, and whosoever is defiled by the dead :
3. Both male and female shall ye put out,

NUMBERS, V.

477

w ithout the camp shall ye put them ; that
they defile not their camps, in the midst
whereof I dwell. 4. And the children of
Israel did so, and put them out without the
camp: as the Lord spake unto Moses,
so did the children of Israel. 5. And the
Lord spake unto Moses, saying, 6. Speak
unto the children of Israel ; When a man
or woman shall commit any sin that men
commit, to do a trespass against the Lord,
and that person be guilty ; 7. Then they
shall confess their sin which they have
done: and he shall recompense his trespass
with the principal thereof, and add unto it
the fifth part thereof, and give it unto him
against whom he hath trespassed. 8. But
if the man have no kinsman to recompense
the trespass unto, let the trespass be recom
pensed unto the Lord, even to the priest ;
besides the ram ofthe 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. 10. And every
man's hallowed things shall be liis : what
soever any man giveth the priest, it shall
be his.
Here is,
I. A command for the purifying of the camp, by
turning out from within its lines all those that were
ceremonially unclean, by issues, leprosies, or the
touch of dead bodies, until they were cleansed ac
cording to the law, v. 2, 3. These orders are
executed immediately, v. 4. 1. The camp was
now newly-modelled and put in order, and there
fore, to complete the reformation of it, it is next to
be cleansed. Note, the purity of the church must
be as carefully consulted and preserved as the
peace and order of it. It is requisite, not only that
every Israelite be confined to his own standard, but
that every polluted Israelite be separated from it.
The wisdom from above is first pure, then peacea
ble. 2. Gods tabernacle was now fixed in the
midst of their camp, and therefore they must be
careful to keep it clean. Note, The greater pro
fession of religion any house or family makes, the
more they are obliged to put away iniquity far
from the tabernacle, Job 22. 23. The person, the
place, in the midst of which God dwells, must not
be defiled; for, if it be, he is affronted, offended,
and provoked to withdraw; 1 Cor. 3. 16, 17.
This expulsion of the unclean out of -the camp
was to signify, (1.) What the governors of the
church ought to do; they must separate between
the precious and the vile, and purge out scandalous
persons as old leaven, (1 Cor. 5. 8, 13. ) lest others
be infected and defiled, Heb. 12. 15. It is for the
glory of Christ, and the edification of his church,
that those who are openly and incorrigibly profane
and vicious should be put out and kept from Chris
tian communion till they repest. (2.) What God
himself will do in the great day; he will thoroughly
purge his floor, and gather out of his kingdom all
things that offend. As here the unclean were shut
out of the camp, so into the new Jerusalem no un
clean thing shall enter, Rev. 21. 27.
II. A law concerning restitution, in case of wrong
done to a neighbour. It is called a sin that men
commit, (v. 6.) because it is common among men;

a sin of man, that is, a sin against man, so it is
thought that it should be translated and understood.
IF a man over-reach or defraud his brother in any
matter, it is to be looked upon as a trespass against
the Lord, who is the Protector of right, the Pun-
isher of wrong, and who strictly charges and com
mands us to do justly. Now, what is to be done
when a man's awakened conscience charges him
with guilt of this kind, and brings it to his remem
brance, though done long ago? 1. He must confess
his sin, confess it to God, confess it to his neighbour,
and so take shame to himself. If he have denied
it before, though it go against the grain to own
himself in a lie, yet he must do it; because his
heart was hardened, he denied it, therefore he has
no other way of making it appear that his heart is
now softened, but by confessing it. 2. He must
bring a sacrifice, a ram of atonement, v. 8. Satis
faction must be made for the offence done to God,
whose law is broken, as well as for the loss sus
tained by our neighbour; restitution in that case is
not sufficient without faith and repentance. 3. Yet
the sacrifices would not be accepted till full amends
was made to the party wronged, not only the
principal, but a fifth part added to it, v. 7. It is
certain, that, while that which is got by injustice is
knowingly retained -in the hands, the guilt of the
injustice remains upon the" conscience, and is not
purged by sacrifice or offering, prayers or tears,
for it is one and the same continued act of sin
persisted in. This law we had before, (Lev. 6. 4. )
and it is here added, that, if the party wronged
were dead, and he had no near kinsman who was
entitled to the debt, or it were any way uncer
tain to whom the restitution should be made, that
should not serve for an excuse to detain what was
unjustly gotten; to whomsoever it pertained, it was
certainly none of his that got it by sin, and there
fore it must be given to the priest, v. 8. If there
were any that could make out a title to it, it must
not be given to the priest; (God hates robbery for
burnt-offerings;) but if there were not, then it
lapsed to the great Lord, fob defectum sanguinis —
for want of issue, J and the priests were his receiv
ers. Note, Some work of piety or charity is a
piece of necessary justice to be done by those who
are conscious to themselves that they have done
wrong, but know not how otherwise to make resti
tution; what is not our property will never be our
profit. III. A general rule concerning hallowed things
given upon this occasion, that, whatever was given
to the priest, his it shall be, v. 9, 10. 1. He that
gave it shall not receive his gift again, upon any
pretence whatsoever. This law ratifies and con
firms all grants for pious uses, that people might
not give things to the priests in a fit of zeal, and
then recall them in a fit of vexation. 2. The other
priests shall not come in sharers with that priest
who then officiated, and to whom the hallowed
thing, whatever it was, was given. Let him that
was most ready and diligent in attending fare the
better for it; if he do the work, let him have the
pay, and much good may it do him.
11. And the Lord spake unto Moses,
saying, 12. Speak unto the children of
Israel, and say unto them, If any man's
wife go aside, and commit a trespass against
him, 13. And a man lie with her carnal
ly, and it be hid from the eyes of her hus
band, and be kept close, and she be defiled,
and there be no witness against her, neither
she be taken with the manner; 14. And
the spirit of jealousy come upon him, and

478

NUMBERS, V.

he be jealous of his wife, and she be defiled :
or if the spirit of jealousy come upon him,
and he be jealous of his wife, and she be
not defiled; 15. Then shall the man bring
his wife unto the priest, and he shall bring
her offering for her, the tenth part of an
ephah of barley meal ; he shall pour no oil
upon it, nor put frankincense thereon ; for
it is an offering of jealousy, an offering
of memorial, bringing iniquity to remem
brance. 16. And the priest shall bring her
near, and set her before the Lord : 1 7.
And the priest shall take holy water in an
earthen vessel ; and of the dust that is in
the floor of the tabernacle the priest shall
take, and put it into the water : 1 8. And
the priest shall set the woman before the
Lord, and uncover the woman's head, and
put the offering of memorial in her hands,
which is the jealousy-offering : and the priest
shall have in his hand the.bitter water that
causeth the curse. 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
with another instead of thy husband, be thou
free from this bitter water that causeth the
curse : 20. But if thou hast gone aside to
another instead of thy husband, and if thou
be defiled, and some man hath lain with
thee besides thine husband; 21. Then the
priest shall charge the woman with an oath
of cursing ; and the priest shall say unto the
woman, the Lord make thee a curse and
an oath among thy people, when the Lord
doth make thy thigh to rot, and thy belly to
swell: 22. And this water that causeth
the curse shall go into thy bowels, to make
thy belly to swell, and thy thigh to rot.
And the woman shall say. Amen, amen.
23. And the priest shall write these curses
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 : and the water that caus
eth 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 a handful 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 ner belly shall swell, and her thigh

shall rot : and the wrJman shall be a curse
among her people. 28. And if the woman
be not denied, but be clean ; then she shall
be free, and shall conceive seed. 29. This
is the law of jealousies, when a wife goeth
aside to another instead of her husband, and
is defiled ; 30. Or when the spirit of jealousy
cometh upon him, and he be jealous over
his wife, and shall set the woman before the
Lord, and the priest shall execute upon
her all this law; 31. Then shall the man
be guiltless from iniquity, and this woman
shall bear her iniquity.
We have here the law concerning the solemn trial
of a wife whose husband was jealous of her. Observe,
I. What was the case supposed, That a man had
some reason to suspect his wife to have committed
adultery, v. 12. . 14. Here, l.-The sin of adultery
is justly represented as an exceeding sinful sin; it
is going aside from God and virtue, and the good
way, Prov. 2. 17. It is committing a trespass
against the husband, robbing him of his honour,
alienating his right, introducing a spurious brood
into his family, to share with his children in his
estate, and violating her covenant with him. It is
being defiled, for nothing pollutes the mind and
conscience more than this sin does. 2. It is sup
posed to be a sin which great care is taken by the
sinners to conceal; which there is no witness of; the
eye of the adulterer waits for the twilight, Job 24.
15. And the adulteress takes her opportunity
when the good man is not at home, Prov. 7. 19. It
would not covet to be secret, if it were not shameful,
and the Devil, who draws sinners to this sin, teaches
them how to cover it. 3. The spirit of jealousy
is supposed to come upon the husband, of which
Solomon says, It is the rage of a man, (Prov. 6. 34. )
and that it is cruel as the grave, Cant. 8. 6. 4.
"Yet" (say the Jewish writers) "he must make it
appear that he has some just cause for the sus
picion." The rule they give is, "If the husband
have said unto his wife, before witnesses, ' Be not
thou in secret with such a man,' and, notwithstand
ing that admonition, it is afterward proved that
she was in secret with that man, though her father
or her brother, then he may compel her to drink
the bitter water. " But the law here does not tie
him to that particular, method of proving the just
cause of his suspicion; it might be otherwise proved.
In case it could be proved that she had committed
adultery, she was to be put to death, (Lev. 20. 10.)
but if it was uncertain, then this law took place.
From hence, (1. ) Let all wives be admonished not
to give any the least occasion for the suspicion of
their chastity; it is not enough that they abstain
from the evil of uncleanness, but they must abstain
from all appearance of it, from every thing that
looks like it, or leads to it, or may give the least
umbrage to jealousy; for how great a matter may a
little fire kindle.' (2.) Let all husbands be admo
nished not to entertain any causeless or unjust sus
picions of their wives. Charity in general, much
more, conjugal affection, teaches to think no evil, 1
Cor. 13. 5. It is the happiness of the virtuous
woman that the heart of her husband doth safely
trust in her, Prov. 31. 11.
II. What was the course prescribed in this case;
1. That, if the suspected wife was innocent, she
might not continue under the reproach and uneasi
ness of her husband's jealousy. 2. That, if she
was guilty, her sin might find her out, and others
might hear, and fear, and take warning. Now, the
process of the trial must be thus:

NUMBERS, V.

479

(1.) Her husband must bring her to the priest,
with the witnesses that could prove the ground of
his suspicion, and desire that she might be put upon
her trial. The Jews say that the priest was first
to endeavour to persuade her to confess the truth,
saying to this purport, "Dear daughter, perhaps
thou wast overtaken by drinking wine, or wast car
ried away by the heatxif youth or the examples of
bad neighbours; come, confess the truth, for the
sake of his great name which is described in the
most sacred ceremony, and do not let it be blotted
out with the bitter water. " If she confessed, say
ing, "I am defiled," she was not put to death, but
was divorced, and lost her dowry; if she said, "I
am pure," then they proceeded.
(2.) He must bring a coarse offering of barley-
meal, without oil or frankincense, agreeably to the
present afflicted state of his family; for a great
affliction it was, either to have cause to be jealous,
or to be jealous without cause. It is an offering of
memorial, to signify that what was to be done was
intended as a religious appeal to the omniscience.
and justice of God.
(3.) The priest was to prepare the water of
jealousy; the holy water out of the laver, at which
the priests were to wash when they ministered;'
this must be brought in an earthen vessel, contain
ing (they say) about a pint; and it must be an earth
en vessel, because the coarser and plainer every
thing was, the more agreeable it was to the occa
sion. Dust must be put into the water, to signify
the reproach she lay under, and the shame she
ought to take to herself, putting her mouth in the
dust; but dust from the floor of the tabernacle, to
put an honour upon every thing that pertained to
the place God had chosen to put his name there,
and to keep up in the people a reverence for it: see
John 8. 6.
(4.) The woman was to be set before the Lord, at
the east gate of the temple-court, (say the Jews,)
and her head was to be uncovered, in token of her
sorrowful condition, and there she stood for a^spec-
tacle to the world, that other women might learn
not to do after her lewdness, Ezek. 23. 48. Only
the Jews say, "Her own servants were not to be
present, that she might not seem vile in their sight,
who were to give honour to her; her husband also
must be dismissed."
(5.) The priest was to adjure her to tell the truth,
and to denounce the curse of God against her if
she were guilty, and to declare what would be the
effect of her drinking the water of jealousy, v.
19.. 22. He must assure her, that, if she was in
nocent, the water would do her no harm, v. 19.
None need fear the curse of the law, if they have
not broken the commands of the law. But, if she
was guilty, this water would be poison to her, it
would make her belly to swell, and her thigh to rot,
and she should be a curse or abomination among her
people, v. 21, 22. To this she must say Amen, as
Israel must do to the curses pronounced on mount
Ebal, Deut. 27. 26. Some think the Amen, being
doubled, respects both parts of the adjuration, both
that which freed her if innocent, and that which
condemned her if guilty. No woman, if she was
guilty, could say Amen to this adjuration, and drink
the water upon it, unless she disbelieved the truth
of God, or defied his justice, and was come to such
a pitch of impudence and hard-heartedness in sin,
as to challenge God Almighty to do his worst, and
choose rather to venture upon his curse than to
give him glory by making confession; thus has
whoredom taken away the heart.
(6.) The priest was to write this curse in a scrip
or scroll of parchment, verbatim — word for word,
as he had expressed it, and then to wipe or scrape
out what he had written into the water, (v. 23. ) to

signify that it was that curse which impregnated
the water, and gave it its strength to effect what
was intended. It signified, that, if she was inno
cent, the curse should be blotted out, and never
appear against her, as it is written, (Isa. 48. 25.)
/ am he that blotteth out thy transgression; and
(Ps. 51. 9.) Blot out mine iniquities. But that, if
she was guilty, the curse, as it was written, being
infused into the water, it would enter into her bow
els with the water, even like oil into her bones, (Ps.
109. 18.) as we read of a curse entering into a
house, Zech. 5. 4.
(7.) The woman must then drink the water;
(v. 24.) it is called the bitter water, some think, be
cause they put wormwood in it to make it bitter, or
rather, because it caused the curse. Thus, sin is
called an evil thing and a bitter, for the same rea
son, because it causeth the curse, Jer. 2. 19. If she
had been guilty, (and otherwise it did not cause the
curse,) she was made to know, that, though her
stolen waters had been sweet, and her bread eaten
in secret pleasant, yet the end was bitter as worm
wood, Prov. 9. 17. and ch. 5. 4. Let all that med
dle with forbidden pleasures know that they will
be bitterness in the latter end. The Jews say, that
if, upon denouncing the curses, the woman was so
terrified that she durst not drink the water, but
confessed that she was defiled, the priest flung
down the water, and cast her offering among the
ashes, and she was divorced without dowry: if she
confessed not, and yet would not drink, they forced
her to it; and if she was ready to throw it up again,
they hastened her away, that she might not pollute
the holy place.
(8.) Before she drank the water, the jealcusy-
offering was waved and offered upon the altar; (v.
25, 26. ) a handful of it was burnt for a memorial,
and the remainder of it eaten by the priest, unless
the husband was a priest, and then it was scattered
among the ashes. This offering, in the midst of the
transaction, signified that the whole was an appeal
to God, as a God that knows all things, and from
whom no secret is hid.
Lastly, All things being thus performed accord
ing to the law, they were to wait the issue. The
water, with a little dust put into it, and the scrap
ings of a written parchment, had no natural ten
dency at all to do either good or hurt; but, if God
was thus appealed to in the way of an instituted
ordinance, though otherwise the innocent might
have continued under suspicion, and the guilty un
discovered, yet God would so far own hisinstitution,
as that, in a little time, by the miraculous operation
of providence, the innocency of the innocent should
be cleared, and the sin of the guilty should find
them out.
1. If the suspected woman was really guilty, the
water she drank would be poison to her, (v. 37!)
her belly would swell, and her thigh rot by a vile
disease for vile deserts, and she would mourn at the
last, when her flesh and body are consumed, Prov.
5. 11. Bishop Patrick says, from some of the
Jewish writers, that the effect of these waters ap
peared immediately; she grew pale, and her eyes
ready to start out of her head. Dr. Lightfoot says,
that sometimes it appeared not for two or three
years, but she bare no children, was sickly, lan
guished, and rotted at last; it is probable that some
indications appeared immediately. The rabbins
say, that the adulterer also died in the same day
and hour that the adulteress did, and in the same
manner too; that his belly swelled, and his secret
parts rotted: a disease, perhaps, not much unlike
that which, in these latter ages, the avenging hand
of a righteous God has made the scourge of unclean
ness, and in which whores and whoremongers infect,
andplague, and ruin, one another, since they escape

480

NUMBERS, VI.

punishment from men. The Jewish doctors add,
that the waters had this effect upon the adulteress
only in case the husband had never offended in the
same kind; but that, if he had at any time defiled
the marriage-bed, God did not thus right him
against his injurious wife; and that, therefore, in the
latter and degenerate ages of the Jewish church,
when uncleanness did abound, this way of trial was
generally disused and laid aside: men, knowing
their own crimes, were content not to know their
wives' crimes. And to this, perhaps, may refer
the threatening, (Hos. 4. 14.) I will not punish your
spouses when they commit adultery, for yourselves
are separated with whores.
2. If she was innocent, the water she drank
would be physic to her; (v. 28.) She shall be free,
and shall conceive seed. The Jewish writers mag
nify the good effects of this water to the innocent
woman; that, to recompense her for the wrong done
to her by the suspicion, she should, after the drink
ing of these waters, be stronger, and look better,
than ever; if she was sickly, she should become
healthful, should bear a maii-child, and have easy
labour. From the whole we may learn, (1.) That secret
sins are known to God, and sometimes are strangely
brought to light in this life; however, there is a day
coming when God will, by Jesus Christ, as here by
the priest, judge the secrets of men according to the
gospel, Rom. 2. 16. (2.) That, in particular,
Whoremongers and adulterers God will judge.
The violation of conjugal faith and chastity is high
ly provoking to the God of heaven, and sooner or
later it will be reckoned for. Though we have not
now the waters of jealousy to be a sensible terror to
the unclean, yet we have a word from God, which
ought to be as great a terror, that, if any man de
file the temple of God, him shall God destroy, 1
Cor. 3. 17. (3. ) That God will find out some way
or other to clear the innocency of the innocent, and
to bring forth their righteousness as the light. (4. )
That to the pure all things are pure, but to the de
filed nothing is so, Tit. 1. 15. The same word is
to some a savour of life unto life, to others'a savour
of death unto death, like those waters of jealousy,
according as they receive it; the same providence
is for good to some, and for hurt to others, Jer. 24.
5, 8, 9. And, whatsoever it is intended for, it shall
not return void.
CHAP. VI.
In this chapter, we have, I. The law concerning Nazarites.
1. What it was which the vow of a Nazarite obliged
him to, v. 1 . . 8. 2. A remedial law, in case a Nazarite
happened to be polluted by the touch of a dead body,
v. 9 . . 12. 3. The solemnity of his discharge when his
time was up, v. 13 . . 21. II. Instructions given to the
priests how they should bless the people, v. 22 . . 27.
1. k ND the Lord spake unto Moses,
J\. saying, 2. Speak unto the children
of Israel, and say unto them, When either
man or woman shall separate themselves to
vow a vow of a Nazarite, to separate them
selves unto the Lord; 3. He shall sepa
rate himself from wine, and strong drink,
and shall drink no vinegar of wine, or vine
gar of strong drink, neither shall he drink
any liquor of grapes, nor eat moist grapes,
or dried. 4. All the days of his separation
shajl he eat nothing that is made of the
vine-tree, from the kernels even to the husk.
5 All the days of the vow of his separation
there shall no razor come upon his head :

until the days be fulfilled, 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 himself unto the Lord he shall
come at no dead body. 7. He shall not
make himself unclean for his father, or for
his mother, for his brother, or for his sister,
when they die; because the consecration
of his God is upon his head. 8. All the
days of his separation he is holy unto the
Lord. 9. And if any man die very sud
denly by him, and he hath defiled the head
of his consecration; then he shall shave his
head in the day of his cleansing, on the
seventh day shall he shave it. 10. And on
the eighth day he shall bring two turtles, or
two young pigeons, to the priest, to the door
of the tabernacle of the congregation : 11.
And the priest shall offer the one for a sin-
offering, and the other for a burnt-offering,
and make an atonement for him, for that he
sinned by the dead, and shall hallow his
head that same day. 12. And he shall
consecrate unto the Lord the days of his
separation, and shall bring a lamb of the
first year for a trespass-offering: but the
days that were before shall be lost, because
his separation was defiled. 13. And this is
the law of the Nazarite, when the days of
his separation are fulfilled: he shall be
brought unto the door of the tabernacle of
the congregation; 14. And he shall offer
his offering unto the Lord, one he-lamb of
the first year without blemish for a burnt-
offering, and one ewe-lamb of the first year
without blemish for a sin-offering, and one
ram without blemish for peace-offerings,
15. And a basket of unleavened bread,
cakes of fine flour mingled with oil, and
wafers of unleavened bread anointed with
oil, and their meat-offering, and their drink-
offerings. 16. And the priest shall bring
them before the Lord, and shall offer his
sin-offering, and his burnt-offering. 1 7. And
he shall offer the ram for a sacrifice of
peace-offerings unto the Lord, with the
basket of unleavened bread : the priest shall
offer also his meat-offering, and his drink-
offering. 1 8. And the Nazarite shall shave
the head of his separation at the door ofthe
tabernacle of the congregation; and shall
take the hair of the head of his separation,
and put it in the fire which is under the
sacrifice of the peace-offerings. 19. And
the priest shall take the sodden shoulder of
the ram, and one unleavened cake out of
the basket, and one unleavened wafer, and
shall put them upon the hands of the Naza
rite, after the hair of his separation is

NUMBERS, VI.

48

shriven: 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 separa
tion. After the law for the discovery and shame of those
that by sin had made themselves vile, fitly follows
this for the direction and encouragement of those
that by their eminent piety and devotion, had made
themselves honourable, and distinguished themselves
from their neighbours. It is very probable that
there were those, before the making of this law,
who went under the character of Nazarites, and
were celebrated by that title, as persons professing
greater strictness and zeal in religion than otherpeo-
ple, for the vow of a Nazarite is spoken of here as a
thing already well known, but the obligation of it is
reduced to a greater certainty than hitherto it had
been. . Joseph is called a Nazarite among his breth
ren, (Gen. 49. 26.) not only because separate from
them, but because eminent among them. Observe,
1. The general character of a Nazarite; it is a
person separated unto the Lord, v. 2, Some were
Nazarites for life, either by divine designation, as
Samson, (Judg. 13. 5.) and John Baptist, (Luke 1.
15.) or by their parents' vow concerning them, as
Samuel, 1 Sam. 1. 11. Of these this law speaks
not. Others were so for a certain time, and by their
own voluntary engagement, and concerning them
rules are given by this law. A woman might bind
herself with the vow of a Nazarite, under the limi
tations we find, ch. 30. 3, where the vow which the
woman is supposed to vow unto the Lord seems to
be meant especially of this vow. The Nazarites
were, 1. Devoted to the Lord during the time of
their, Nazariteship, and, it is probable, spent much
of their time in the study of the law, in acts of de
votion, and instructing others. An air of piety was
therefore put upon them, and upon their whole
conversation. They were separated from common
persons and common things. Those that are con
secrated to God must not be conformed to this
world. They distinguished themseiyes, not only
from others, but from what they themselves were
before and after. 3. They separated themselves
by vowing a vow; every Israelite was bound by the
divine law to love God with all his heart, but the
Nazarites by their own act and deed bound them
selves to some religious observances, as fruits and
expressions of that love, which other Israelites were
not bound to. Some such there were whose spirits
God stirred up to be in their day the ornaments of
the church, the standard-bearers of religion, and
patterns of piety. It is spoken of as a great favour
to their nation, that God raised up their young men
for Nazarites, Amos 2. 11. The Nazarites were
known in the streets, and respected as purer than
snow, whiter than milk, Lam. 4. 7. Christ was
called in reproach a JVazarene, so were his follow
ers, but he was no Nazarite according to this law,
he drank wine, and touched dead bodies, yet in
him this type had its accomplishment, for in him all
purity and perfection met; and every true christian
is a spiritual Nazarite separated by vow unto the
Lord. We find St. Paul, by the persuasion of his
friends, in complaisance to the Jews, submitting to
this law of the Nazarites; but, at the same time, it
Vol. i.— 3 P

is declared that the Gentiles should observe no such
thing, Acts 21. 24, 25. It was looked upon as a
great honour to a man to be a Nazarite, and there
fore, if a man speak of it as a punishment, saying*
for instance, "I will be a Nazarite rather than do
so or so," he is, (say the Jews) a wicked man; but
he that vows unto the Lord in the way of holi
ness to be a Nazarite, lo, the crown of Ms God is
upon his. head.
II. The particular obligations that the Nazarites
lay under; that the families of superstitious men
might not multiply their restraints endlessly, God
himself lays down the law for them, and gives them
the rule of their profession.
1. They must have nothing to do with the fruit
ofthe vine, v. 3, 4. They must drink no wine nor
strong drink, nor eat grapes, no not the kernel of
the husk; they might not so much as eat a raisin.
The learned Dr. Lightfoot has a conjecture (Hor.
Heb. in Luc. 1. 15.) that, as the ceremonial pollu
tions, by leprosy and otherwise, represented the sin
ful state of fallen man, so the institution of the order of
Nazarites was designed to represent the pure and
perfect state of man in innocency; and that the tree
of knowledge, forbidden to Adam, was the vine,
and for that season it was forbidden to the Naza
rites, and all the produce of it. They who gave
the Nazarites wine to drink did the tempter's work.
(Amos 2. 12. ) persuading them to that forbidden
fruit. That it was reckoned a perfection and praise
not to drink wine, appears from the instance of the
Rechabites, Jer. 35. 6. They were to drink no
wine; (1.) That they might be examples of tem
perance and mortification. Those that separate
themselves to God and to his honour must not gra
tify the desires of the body, but keep that under and
bring it into subjection. Drinking a little wine for
the stomach's sake is allowed, to help that, 1 Tim.
5. 23. But drinking much wine for the palate's
sake, to please that, does by no means become those
who profess to walk not after the flesh, but after
the Spirit. (2.) That they might be qualified to
employ themselves in the service of God. They
must not drink, lest they forget the law, (Prov. 31.
5.) lest they should err through wine, Isa 28. 7.
Let all Christians oblige themselves to be very mo
derate in the use of wine and strong drink;" for if
the love of these once get the mastery of a man, he
becomes a very easy prey to Satan. It is observ
able, that, because they were to drink no wine,
(which was the thing mainly intended,) they were
to eat nothing that came of the vine, to teach us
with the utmost care and caution to avoid sin, and
every thing that borders upon it and leads to it, or
may be a temptation to us. Abstain from all ap
pearance of evil, 1 Thess. 5. 22.
2. They must not cut their hair, v. 5. They
must neither poll their heads, nor shave their beards;
this was that mark of Samson's Nazariteship,
which we often read of in his story. Now, (1.)
This signified a noble neglect of the bodv and the;
ease and ornament of it, which became those who,
being separated to God, ought to be wholly taken
up with their souls, to secure their peace and beauty.
It signified that they had, for the present, renounc
ed all sorts of sensual pleasures and delights, and
resolved to live a life of selfvrfnial and mortification.
Mephibosheth in sorrow trimmed not his beard, 2
Sam. 19. 24. (2.) Some observe, that long hair is
spoken of as a badge of subjection, 1 Cor. 11. 5, 8cc
So that the long hair of the Nazarites denoted their
subjection to God, and their putting themselves un
der his dominion. (3. ) By this they were known
to all that met them to be Nazarites, and so it com
manded respect. It made them look great without
art; it was nature's crown to the head, and a testi •
mony for them that they had preserved their purity.

48a

NUMBERS, VI.

For, if they had been defiled, their hair must have
been cut, v. 9. See Jer. 7. 29.
3. They must not come near any dead body, v.
6, 7. Others might touch dead bodies, and con
tracted only a ceremonial pollution by it for some
time; some must do it, else the dead must be un-
buried, but the Nazarites must not do it, upon pain
of forfeiting all the honour of their Nazariteship.
They must not attend the funeral of any relation, no
not father or mother, any more than the high priest
himself, because the consecration of his God is upon
his head. Those that separate themselves to God
must learn, (1.) To distinguish themselves, and do
more than others. (2. ) To keep their consciences
pure from dead works, and not to touch the unclean
thing. The greater profession of religion we
make, and the more eminent we appear, the great
er care must we take to avoid all sin, for we have so
much the more honour to lose by it. (3. ) To mo
derate their affections even to their near relations,
so as not to let their sorrow for the loss of them
break in upon their joy in God, and submission to
his will. See Matth. 8. 21, 22.
4. All the days of their separation they must be
holy to the Lord, v. 8. This was the meaning of
those external observances, and without this they
were of no account. The Nazarites must be devoted
to God, employed for him, and their minds intent
upon him; they must keep themselves pure in heart
and life, and be in every thing conformable to _ the
divine image and will; this is to be holy, this is to
be a Nazarite indeed.
III. The provision that was made for the clean
sing of a Nazarite, if he happened unavoidably to
contract a ceremonial pollution by the touch of a
dead body. No penalty is ordered by this law for
the wilful breach of the foregoing laws, for it was
not supposed that a man, who had so much religion
as to make that vow, could have so little as to break
it presumptuously ; nor could it be supposed that
he should drink wine, or have his hair cut, but by
his own fault; but purely by the providence of God,
without any fault of his own, he might be near a
dead body, and that is the case put, (v. 9.) If a
man die very suddenly by him, he has defiled the
head of his consecration. Note, Death sometimes
takes men away very suddenly, and without any pre
vious warning. A man might be well and dead in so
little a time, that the most careful Nazarite could
not avoid being polluted by the dead body; so short
a step is it sometimes, and so soon taken, from time
to eternity. God prepare us for sudden death!
In this case, 1. He must be purified from the ce
remonial pollution he had contracted, as others
must, upon the seventh day, v. 9. Nay, more was
required for the purifying of the Nazarite than of
any other person that had touched a dead body; he
must bring a sin-offering and a burnt-offering, and
an atonement must be made for him, v. 10, 11. This
teaches us, that sins of infirmity, and the faults we
are overtaken in by surprise, must be seriously re
pented of, and that an application must be made of
the virtue of Christ's sacrifice to our souls for the
forgiveness of them every day, 1 John 2. 1, 2. It
teaches us also, that, if those who make an eminent
profession of religion, do any thing to sully the re
putation of their profession, more is expected from
them than others, for the retrieving both of their
peace and of their credit 2. He must begin the
days of. his separation again; for all that were past
before his pollution, though coming ever so near the
period of his time set, were lost, and not reckoned
to him, v. 12. This obliged them to be very care
ful not to defile themselves by the dead, for that
was the only thing that made them lose their time,
and it teaches us, that if a righteous man turn away
from his righteousness, and defile himself with dead

works, all his righteousness that he has done shal*.
be lost to him, Ezek. 33. 13. It is all lost, all in
vain, if he do not persevere, Gal. 3. 4. He must
begin again* and do his first works.
IV. The law for the solemn discharge of a Naza
rite from his vow, when he had completed the time
he fixed to himself; before the expiration of that
term he could not be discharged; before he vowed,
it was in his own power, but it was too late after the
vow to make inquiry; the Jews say, that the time
of a Nazarite's vow could not be less than thirty
days; and if a man said, "I will be a Nazarite but
for two days," yet he was bound for thirty; but it
should seem Paul's vow was for only seven days,
Acts 21. 27. Or rather, then he observed the ce
remony of finishing that vow of Nazariteship, from
which, being at a distance from the temple, he had
discharged himself some years before at Cenchrea,
only by the ceremony of cutting his hair, Acts 18.
18. When the time of the vowed separation was out,
he was to be made free, 1. Publicly, at the door of
the tabernacle, (v. 13.) that all might take notice
of the finishing of his vow, and none might be offen
ded, if they saw him now drink wine, who had so
lately refused. 2. It was to be done with sacri
fices, v. 14. Lest he should think that by this emi
nent piece of devotion he had made God a Debtor
to him, he isappointed, even when he had finished
his vow, to bring an offering to God; for when we
have done our utmost in duty to God, still we must
own ourselves behind-hand with him. He must
bring one of each sort of the instituted offerings.
(1.) A burnt-offering, as an acknowledgment of
God's sovereign dominion over him and all he had,
still, notwithstanding his discharge from this par
ticular vow. (2.) A sin-offering. This, though
mentioned second, (v. 14.) yet seems to have been
offered first, (v. 16. ) for atonement must be made
for our sins, before any of our sacrifices can be ac
cepted. And it is very observable, that even the
Nazarite, that in the eye of men was purer than
snow, and whiter than milk, yet durst not appear
before the holy God without a sin-offering. Though
he had fulfilled the vow of his separation without
any pollution, yet he must bring a sacrifice for sin;
for there is guilt insensibly contracted by the best
of men, even in their best works; some good omit
ted, and some ill admitted, which, if we were dealt
with in strict justice, would be our ruin; and in con
sequence of which it is necessary for us to receive
the atonement, and plead it as our righteousness be
fore God. (3. ) A peace-offering, in thankfulness
to God, who had enabled him to fulfil his vow, and
in supplication to God for grace to preserve him
from ever doing any thing unbecoming one that had
been once a Nazarite; remembering, that, though
he was now freed from the bonds of his vow, he
still remained under the bonds of the divine law.
(4. ) To those were added the meat-offerings, and
drink-offerings, according to the manner, (v. 15,
17. ) for these always accompanied the burnt-offer
ings and peace-offerings: and, beside those, a basket
of unleavened cakes and wafers. (5. ) Part of the
peace-offering, with a cake and wafer, was to be
waved for a wave-offering: (v. 19, 20.) and this
was a gratuity to the priest, who had it for his pains,
after it had been first presented to God. (6. ) Be
side all this, he might bring his free-will offerings,
such as his hand shall get, v. 21. More than this
he might bring, but not less. And to grace the so
lemnity, it was common upon this occasion to have
their friends to be at charges with them, Acts 21,
24. Lastly, One ceremony more was appointed,
which was iike the cancelling ofthe bond when the
condition is performed, and that was the cutting off
his hair; which had been suffered to grow all the

NUMBERS, VII.

483

time, of his being a Nazarite, and burning it in the
fire over which the peace-offerings were boiling, v.
18. This intimated that his foil performance of his
vow was acceptable to God in Christ the great Sa
crifice, and not otherwise. Learn hence to vow and
pay to the Lord our God, for he has no pleasure in
fools. 22. And the Lord spake unto Moses,
saying, 23. Speak unto Aaron, and unto
his sons, saying, On this wise ye shall bless
tlie children of Israel, saying unto them,
24. The Lord bless thee, and keep thee ;
25. The Lord make his face shine upon
thee, and be gracious unto thee ; 26. The
Lord lift up his countenance upon thee,
and give thee peace. 27. And they shall
put my name upon the children of Israel,
and I will bless them.
Here, 1. The priests, among other good offices which
they were to do, are appointed solemnly to bless
the people in the name ofthe Lord, v. 23. It was
part of their work, Deut 21. 5. Hereby God put
an honour upon the priests, for the less is blessed
of the better; and hereby he gave great comfort
and satisfaction to the people, who looked upon the
priest as God's mouth to them. Though the priest
of himself could do no more than beg a blessing, yet
being an intercessor by office, and doing that in His
name who commands the blessing, the prayer car
ried with it a promise, and he pronounced it as one
having authority, with his hands lifted up, and his
face toward the people. Now, (1.) This was a
type of Christ's errand into the world, which was
to bless us, (Acts 3. 26. ) as the High Priest of our
profession. The last thing he did on earth was,
with up-lifted hand, to bless his disciples, Luke 24.
50. 51. The learned Bishop Pierson observes it as
a tradition of the Jews, that the priests blessed the
people only at the close of the morning-sacrifice,
not of the evening-sacrifice, to show (says he) that in
the last days, the days of the Messiah, which are (as
it were) the evening ofthe world, the benediction of
the law should cease, and the blessing of Christ
should take place. (2.) It was a pattern to gospel-
ministers, the masters of assemblies, who are in
like manner to dismiss their solemn assemblies with
a blessing. The same that are God's mouth to his
people, to teach and command them, are his mouth
likewise to bless them; and they that receive the
law shall receive the blessing. The Hebrew doc
tors warn the people that they say not, "What
availeth the blessing of this poor simple priest?"
"For," say they, "the receiving of the blessing
depends, not on the priest, but on the holy blessed
God." 2. A form of blessing is here prescribed them in
their other devotions; but this being God's com
mand concerning benediction, that it might not look
like any thing of their own, he puts the very words
in their mouths, v. 24- -26. Where observe, (1.)
That the blessing is commanded upon each particu
lar person, The Lord bless thee. They must each
bf them prepare themselves to receive the blessing,
and then they should find enough in it to make
them every man happy; Blessed shalt thou be,
Deut. 28. 3. If we take the law to ourselves, we
may take the blessing to ourselves, as if our names
were inserted. (2.) That the name Jehovah is
three times repeated in it, and (as the critics ob
serve) each with a different accent, in the original;
the Jews themselves think there is some mystery,
and we know what it is, the New Testament hav

ing explained it, which directs us to expect the
blessing from the grace of our Lord Jesus Christ,
the love of the Father, and the communion of the
Holy Ghost, each of which persons is Jehovah, and
yet they are "not three Lords, but one Lord," 2
Cor. 13. .14. (3. ) That the favour of God is all in
this blessing, for that is the fountain of all good,
[1.] The Lord bless thee! Our blessing God is only
our speaking well of him, his blessing us is doing
well for us; those whom he blesses are blessed in
deed. [2.] The Lord make his face shine upon
thee! Alluding to the shining of the sun upon the
earth, to enlighten and comfort it, and to renew
the face of it. " The Lord love thee, and make
thee to know that he loves thee." We cannot but
be happy if we have God's love; and we cannot but
be easy, if we know that we have it. [3.] The
Lord lift up his countenance upon thee! This is to
the same purport with the former, aiid it seems to
allude to the smiles of a father upon his child, or
of a man upon his friend, whom he takes pleasure
in. If God give us the assurances of his special fa
vour and his acceptance of us, that will put gldd-
ness into the heart, Ps. 4. 7, 8. (4.) That the fruits
of this favour, conveyed by this blessing, are, pro
tection, pardon, and peace. [1.] Protection from
evil, v. 24. The Lord keep thee, for it is he that
keeps Israel, and neither slumbers nor sleeps, Ps.
121. 4. And all believers are kept by the power of
God. [2.] Pardon of sin, v. 25. The Lord be
gracious, or merciful, unto thee. [3.] Peace, (v.
26. ) including all that good which goes to make up
a complete happiness.
3. God here promises to _ ratify and confirm the
blessing, (v. 27.) They shall put my name upon the
children of Israel. God gives them leave to make
use of his name in blessing the people, and to bless
them as his people, called by his name. This in
cluded all the blessings they could pronounce upon
them, to mark them for God's peculiar, the people
of his choice and love. God's name upon them was
their honour, their comfort, their safety, their plea;
We are called by thy name, leave us not. It is
added, and I will bless them. Note, A divine bless
ing goes along with divine institutions, and puts vir
tue and efficacy into them. What Christ says of
the peace, is true of the blessing; when God's mi
nisters pronounce the blessing, "Peace be to this
congregation," if the sons of peace and heirs of
blessing be there, the peace, the blessing, shall
rest upon them, Luke 10. 5, 6. For in every place
where God records his name, he will meet his peo
ple and bless them.
CHAP. VII.
God having set. up house (as it were) in the midst of the
camp of Israel, the princes Of Israel here come a visiting;
with their presents, as tenants to their Landlord, in the
name of their respective tribes. They brought presents^
I. Upon the dedication of the tabernacle, for the service
of that, v. 1..9. II. Upon the dedication of the altar,
for the use of that, v. 10. . 88. And, III. God gracious
ly signified his acceptance of what was done, v. 89. The
two foregoing chapters were the records of additional
laws which God gave to Israel, this is the history of the
additional services which Israel performed to God.
1. k ND it came to pass on the day that
J\ Moses had fully set up the taberna
cle, and had anointed it, and sanctified it,
and all the instruments thereof, both the al
tar 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 were the princes
of the tribes, and were over them that were

484

NUMBERS, VII.

numbered, offered : 3. And they brought
their offering before the Lord, six covered
waggons, and twelve oxen ; a waggon for
two of the princes, and for each one an ox :
and they brought them before the taberna
cle. 4. And the Lord spake unto Moses,
saying, 5. Take it of them, that they may
be to do the service of the tabernacle of the
congregation; and thou shalt give them
unto the Levites, to every man according
to his service. 6. And Moses took the
waggons and the oxen, and gave them un
to the Levites. 7. Two waggons and four
oxen he gave unto the sons of Gershon, ac
cording to their service : 8. And four wag
gons and eight oxen he gave unto the sons
of Merari, according unto their service, un
der the hand of Ithamar, the son of Aaron
the priest. 9. But unto the sons of Kohath
he gave none ; because the service of the
sanctuary belonging unto them was, that
they should bear upon their shoulders.
Here is the offering of the princes to the service
of the tabernacle. Observe,
1. When it was; not till it -was fully set up, v. 1.
When all things were done, both about the taber
nacle itself, and the camp of Israel which surround
ed it, according to the directions given, then they
began their presents; probably, about the eighth
day of the second month. Note, Necessary ob
servances must always take place of freewill-offer
ings: first those, and then these.
2. Who they were that offered; The princes of
Israel, heads of tlie house of their fathers, v. 2.
Note, Those that are above others in power and
dignity, ought to go before others, and endeavour
to go beyond them, in every thing that is good.
The more any are advanced, the more is expected
from them, for the greater opportunity they have
of serving God and their generation. What are
wealth and authority good for, but as they enable a
man to do so much the more good in therworld?
3. What they offered; six waggons, with each
of them a yoke of oxen to draw them, v. 3. Doubt
less, these waggons were agreeable to the rest of
the furniture of the tabernacle and its appurte
nances, the best of the kind, like the carriages
which great princes use, when they go in proces
sion. Some think that God, by Moses, intimated
to them what they should bring; or their own con
sideration perhaps suggested to them to make this
present Though God's wisdom had ordained all
the essentials of the tabernacle, yet it seems these
accidental conveniences were left to be provided by
their own discretion, which was to set in order that
which was wanting, (Tit. 1. 5. ) and these waggons
were not refused, though no pattern of them was
shown to Moses in the mount. Note, It must not
be expected that the divine institution of ordinances
should descend to all those circumstances which
are determinable, and are fit to be left alterable,
by human prudence, that wisdom which is profita
ble to direct. Observe, No sooner is the taberna
cle fully set up, than this provision is made for the
removal of it Note, Even when we are but just
settled in the world, and think we are beginning to
take root, we must be preparing for changes and
removes, especially for the great change. When
we are here in this world, every thing must be
accommodated to a militant and moveable state.

While the tabernacle was framing, the princes
were very generous in their offerings, for then they
brought precious stones, and stones to beset, (Exod.
35. 27. ) yet now they bring more presents. Note,
Those that have done good should study to abound
therein yet more and more, and not be weary of
well-doing. 4. How their offering was disposed of, and what
use was made of it; the waggons and oxen were
given to the Levites, to be used in carrying the ta
bernacle; both for their ease, (for God would not
have any of his servants over-burthenedwith work,)
and for the more safe and right conveyance of the
several parts of the tabernacle, which would be best
kept together, and sheltered from the weather, in
waggons, (1.) The Gershonites, that had the light
carriage, the curtains and hangings, had but two
waggons, and two yoke of oxen; (v. 7.) when they
had loaded those, they must carry the rest, if any
remained upon their shoulders. (2. ) The Mera
rites, that had the heavy carriage, and that which
was most unwieldy, the- boards, pillars, sockets;
&c. had four waggons, and four yoke of oxen al
lotted them; (v. 8.) and yet, if they had not more
waggons of their own, they would be obliged to car
ry a great deal upon their backs too, for the silver
sockets alone weighed a hundred talents, which
was above four ton, and that was enough to load
four waggons that were drawn but by one yoke of
oxen apiece. But each socket being a talent weight,
which is about a man's burthen, (as appears, 2
Kings 5. 23.) probably they earned those on their
backs, and put the boards and pillars into the wag
gons. Observe here, how God wisely and gra
ciously ordered the most strength to those that had
the most work. Each had waggons according to
their service. Whatever burthen God in his provi
dence lays upon us, he will, by his sufficient grace,
proportion the strength to it, 1 Cor. 10. 13. (3. ) The
Kohathites, that had the most sacred carriage, had
no waggons at all, because they were to carry then
charge upon their shoulders, (v. 9.) with a particu
lar care and veneration. When in David's time
they carried the ark in a cart, God made them to
know, to their terror,by the death of Uzza, that they
did not seek him in the due order. See lChron. 15. 13.
10. And the princes offered for dedicating
of the altar, in the day that it was anointed,
even the princes offered their offering be
fore the altar. 11. And the Lord said unto
Moses, They shall offer their offering, each
prince on his day, for the dedicating of the
altar. 12. And he that offered his offering
the first day was Nahshon, the son of Am-
minadab, of the tribe of Judah : 1 3. And his
offering was one silver charger, the weight
thereof was a hundred and thirty shekels,
one silver bowl of seventy shekels, after the
shekel ofthe sanctuary ; both of them icere
full of fine flour mingled with oil, for a
meat-offering: 14. One spoon of ten she-
Jcels of gold, full of incense : 1 5. One young
bullock, one ram, one lamb of the first year,
for a burnt-offering: 16. One kid ofthe
goats for a sin-offering: 17. And for a sa
crifice of peace-offerings, two oxen, five
rams, five he-goats, five lambs of the first
year. This was the offering of Nahshon,
the son of Amminadab. 18. On the second
.day Nethaneel, the son of Zuar, prince

NUMBERS, Vll.

486

of Issachar, did offer : 19. He offered for
his offering one silver charger, the weight
whereof was a hundred and thirty shekels,
one silver bowl of seventy shekels, after the
shekel of the sanctuary ; both of them full
of fine flour mingled with oil, for a meat-of
fering : 20. One spoon of gold of ten she
kels, full of incense: 21. One young bul
lock, one ram, one lamb of the first year,
for a burnt-offering : 22. One kid ofthe goats
for a sin-offering : 23. And for a sacri
fice of peace-offerings, two oxen, five rams,
five he-goats, five lambs of the first year.
This was the offering of Nethaneel, the son
of Zuar. 24. On the third day Eliab, the
son of Helon, prince of the children of
Zebulun, did offer: 25. His offering was
one silver charger, the weight whereof was
a hundred and thirty shekels, one silver bowl
of seventy shekels, after the shekel of the
sanctuary ; both of them full of fine flour
mingled with oil, for a meat-offering : 26.
One golden spoon of ten shekels, full of in
cense : 27. One young bullock, one ram,
one lamb of the first year, for a burnt-offer
ing : 28. One kid of the goats for a sin-of
fering : 29. And for a sacrifice of peace-
offerings, two oxen, five rams, five he-goats,
five lambs of the first year. This was the
offering of Eliab, the son of Helon. 30.
On the fourth day Elizur, the son of She-
deur, prince of the children of Reuben, did
offer : 31. His offering was one silver char
ger of a hundred and thirty shekels, one sil
ver bowl of seventy shekels, after the shekel
of the sanctuary ; both of them full of fine
flour mingled with oil, for a meat-offering :
32. One golden spoon of ten shekels, full of
incense : 33. One young bullock, one ram,
one lamb of the first year, for a burnt-offer
ing : 34. One kid of the goats for a sin-of
fering : 35. And for a sacrifice of peace-
offerings, two oxen, five rams, five he-goats,
five lambs of the first year. This was the
offering of Elizur, the son of Shedeur. 36.
On the fifth day Shelumiel the son of Zuri-
shaddai, prince of the children of Simeon,
did offer : 37. His offering was one silver
charger, the weight whereof was a hundred
and thirty shekels, one silver bowl of seventy
shekels, after the shekel of the sanctuary;
both of them full of fine flour mingled with
oil, for a meat-offering: 38. One golden
spoon of ten shekels, full of incense : 39.
One young bullock, one ram, one lamb of
the first year, for a burnt-offering: 40. One
kid of the goats for a sin-offering : 41. And
for a sacrifice of peace-offerings, two oxen,
five rams, five he-goats, five lambs of the
first year. This was the offering of Shelu

miel, the son of Zurishaddai. 42. On the
sixth day Eliasaph, the son of Deuel, prince
of the children of Gad, offered : 43. His
offering was one silver charger, of the weight
of a hundred and thirty shekels, a silver bowl
of seventy shekels, after the shekel of the
sanctuary ; both of them full of fine flour
mingled with oil, for a meat-offering : 44.
One golden spoon of ten shekels, full of in
cense : 45. One young bullock, one ram,
one lamb of the first year, for a burnt-offer
ing : 46. One kid of the goats for a sin-of
fering : 47. And for a sacrifice of peace-of
ferings, two oxen, five rams, five he-goats,
five lambs of the first year. This was the
offering of Eliasaph, the son of Deuel. 48.
On the seventh day Elishama, the son
of Ammihud, prince of the children of
Ephraim, offered: 49. His offering was
one silver charger, the weight whereof was
a hundred and thirty shekels, one silver bowl
of seventy shekels, after the shekel of the
sanctuary ; both of them full of fine flour
mingled with oil, for a meat-offering : 50.
One golden spoon of ten shekels, full of in
cense : 51. One young bullock, one ram,
one lamb of the first year, for a burnt-offer
ing : 52. One kid of the goats for a sin-of
fering: 53. And for a sacrifice of peace-
offerings, two oxen, five rams, five he-goats>,
five lambs of the first year. This was the
offering of Elishama, the son of Ammihud.
54. On the eighth day offered Gamaliel, tho
son of Pedahzur, prince of the children of
Manasseh : 55. His offering was one sil
ver charger ofthe weight of a hundred and
thirty shekels, one silver bowl of seventy
shekels, after the shekel of the sanctuary ,
both of them full of fine flour mingled with
oil, for a meat-offering: 56. One golden
spoon of ten shekels, full of incense : 57.
One young bullock, one ram, one lamb of
the first year, for a burnt-offering: 58. One
kid ofthe goats for a sin-offering : 59. And
for a sacrifice of peace-offerings, two oxen,
five rams, five he-goats, five lambs of the
first year. This was the offering of Gama
liel, the son of Pedahzur. 60. On the ninth
day Abidan, the son of Gideoni, prince of
the children of Benjamin, offered : 61. His
offering was one silver charger, the weight
whereof was a hundred and thirty shekels,
one silver bowl of seventy shekels, after the
shekel of the sanctuary ; both of them full
of fine flour mingled with oil, for a meat-of
fering : 62. One golden spoon of ten she
kels, full of incense : 63. One young bul
lock, one ram, one lamb of the first year,
for a burnt-offering : 64. One kid of the
goats for a sin-offering : 65. And for a sa-

486

NUMBERS, VII.

crifice of peace-offerings, two oxen, five
rams, five he-goats, five lambs of the first
vear. This was the offering of Abidan, the
son pf Gideoni. 66. On the tenth day
Ahiezer, the son of Ammishaddai, prince of
the children of Dan, offered : 67. His of
fering was one silver charger, the weight
whereof was a hundred and thirty shekels,
one silver bowl of seventy shekels, after the
shekel of the sanctuary ; both of them full
of fine flour mingled with oil for a meat-of
fering : 68. One golden spoon of ten she
kels, full of incense : 69. One young bul
lock, one ram, one lamb of the first year,
for a burnt-offering: 70. One kid of the
goats for a sin-offering : 71. And for a sa
crifice of peace-offerings, two oxen, five
rams, five he-goats, five lambs of the first
year. This was the offering of Ahiezer, the
son of Ammishaddai. 72. On the eleventh
day Pagiel, the son of Ocran, prince of the
children of Asher, offered : 73. His offer
ing was one silver charger, the weight
whereof was a hundred and thirty shekels,
one silver bowl of seventy shekels, after the
shekel of the sanctuary ; both of them full
of fine flour mingled with oil, for a meat
offering : 74. One golden spoon of ten she
kels, full of incense : 75. One young bul
lock, one ram, one lamb of the first year,
for a burnt-offering : 76. One kid of the
goats for a sin-offering: 77. And for a sa
crifice of peace-offerings, two oxen, five
rams, five he-goats, five lambs of the first
year. This loas the offering of Pagiel, the
son of Ocran. 78. 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 a
hundred and thirty shekels, one silver bowl
of seventy shekels, after the shekel of the
sanctuary ; both of them full of fine flour
mingled with oil, for a meat-offering : 80.
One golden spoon of ten shekels, full of in
cense : 81. One young bullock, one ram,
one lamb of the first year, for a burnt-offer
ing : 82. One kid of the goats for a sin-
offering: 83. And for a sacrifice of peace-
offerings, two oxen, five rams, five he-goats,
five lambs of the first year. This was the
offering of Ahira, the son of Enan. 84.
This was the dedication of the altar, in the
day when it was anointed, by the princes
of Israel : twelve chargers of silver, twelve
silver bowls, twelve spoons of gold : 85.
Each charger of silver weighing a hundred
and thirty shekels, each bowi 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
apiece, after the shekel ofthe sanctuary :
all the gold of the spoons was a hundred and
twenty shekels. 87. All the oxen for the
burnt-offering were twelve bullocks, the
rams twelve, the lambs of the first year
twelve, with their meat-offering : and the
kids of the goats for a sin-offering, twelve.
88. And all the oxen for the sacrifice of the
peace-offerings were twenty and four bul
locks, the rams sixty, the he-goats sixty, the
lambs of the first year sixty. This was the
dedication of the altar, after that it was
anointed. 89. And when Moses was gone
into the tabernacle of the congregation to
speak with him, then he heard the voice of
one speaking unto him from off the mercy-
seat that was upon the ark of testimony,
from between the two cherubims : and he
spake unto him.
We have here an account of the great solemnity
of dedicating the altars, both that of burnt-offerings,
and that of incense: they had been sanctified before,
when they were anointed, (Lev. 8. 10, 11.) but now
they were handselled, as it were, by the princes,
with theirfreewill-offerings. They began the use of
them with rich presents, great expressions of joy
and gladness, and extraordinary respect to those
tokens of God's presence with them. Now observe
here, I. That the princes and great men were first and
forwardest in the service of God. Those that are
entitled to precedency should go before in good
works, and that is true honour. Here is an exam
ple to the nobility and gentry, those that are in au
thority, and of the first rank in their country; they
ought to improve their honour and power, their es
tate and interest, for the promoting of religion, and
the service of God, in the places where they live.
It is justly expected, that they who have more than
others should do more good than others with what
they have, else they are unfaithful stewards, and
will not make up their account with joy. Nay,
great men must not only with their wealth and
power assist and protect those that serve God, but
they must make conscience of being devout and re
ligious themselves, and employing themselves in
the exercises of piety, which will greatly redound
to the honour of God, (Ps. 138. 4, 5. ) and have a
good influence upon others, who will be the more
easily persuaded to the acts of devotion, when they
see them thus brought into reputation. It is certain
that the greatest of men is less than the least of the
ordinances of God; nor are the meanest services of
religion any disparagement to those that make the
greatest figure in the world.
II. The offerings they brought were very rich
and valuable; so rich, that some think there was not
so great a difference in estate between them and
others, as that they were able to bear the expense
of them themselves, but that the heads of each
tribe contributed to the offering which their prince
brought. 1. They brought some things to remain for stand
ing service; twelve large silver dishes, each about
sixty ounces weight; as many large silver cups, or
bowls, of about thirty-five ounces; the former to be
used for the meat-offerings, the fatter for the drink-
offerings; the former for the flesh of the sacrifices,
the latter for the blood. The latter was God's ta
ble, (as it were,) and it was fit that so great a King

NUMBERS, VII.

487

should be served in plate. The golden spoons, be
ing filled with incense, were intended, it is proba
ble, for the service of the golden altar, for both the
altars were anointed at the same time. Note, In
works of piety and charity, we ought to be generous
according as our ability is. The Israelites indeed
might well afford to part with their gold and silver
in abundance to the service of the sanctuary, for
they needed it not to buy meat, and victual their
camp, who were daily fed with bread from heaven;
nor did they need it to buy bread, or pay their
army, who were shortly to be put in possession of
Canaan. 2. They brought some things to be used imme
diately, offerings of each sort, burnt-offerings, sin-
offerings, and a great many peace-offerings,' (on
part of which they were to feast with their friends,)
and the meat-offerings that were to be annexed to
them. Hereby they signified their thankful ac
ceptance of, and cheerful submission to, all those
laws concerning the sacrifices which God had late
ly by Moses delivered to them. _ And though it was
a time of joy and rejoicing, yet it is observable that
still in the midst of their sacrifices we find a sin-of
fering; since in our best services we are conscious
to ourselves that there is a mixture of sin, ' it is fit
that there should be even in our most joyful services
a mixture of repentance. In all our approaches to
God, we must by faith have an eye to Christ as
the great Sin-offering, and make mention of him.
3. They brought their offerings each on a several
day, in the order that they had been lately put into,
so that the solemnity lasted twelve days. So God
appointed, (v. 11.) They shall bring their offering,
each prince on his day, and so they did. One sab
bath must needs fall within the twelve days, if not
two, but it should seem they did not intermit on the
sabbath, for it was holy work, proper enough for a
holy day. God appointed that it should thus be
done on several days; (1.) That the solemnity
might be prolonged, and so might be universally
taken notice of by all Israel, and the remem
brance of it more effectually preserved. (2. ) That
an equal honour might thereby be put upon each
several tribe; in Aaron's breast-plate each had his
precious stone, so in this offering each had his day.
(3.) Thus it would be done more decently and in
order; God's work should not be done confusedly,
and in a hurry; take time, and we shall have done
the sooner, or, at least, we shall have done the better.
(4.) God hereby signified how much pleased he is,
and how much, pleased we should be, with the ex
ercises of piety and devotion. The repetition of
them should be a continual pleasure to us, and we
must not be weary of well-doing. If extraordinary
services come to be done for twelve days together,
we must not shrink from it, nor call it a task and a
burthen. (5.) The priests and Levites, having
this occasion to offer the same sacrifices, and those
some of every sort, every day, for so many days to
gether, would have their hands well- set in, and
would be well versed in the laws concerning them.
(6.) The peace-offerings were all to be eaten the
same day they were offered, and two oxen, five
rams, five he-goats, and five lambs, were enough for
one day's festival; had there been more, especially
if all had been brought on a day, there might have
been danger of excess. The virtue of temperance
must not be left, under pretence of the religion of
feasting. 4. AH their offerings were exactly the same,
without any variation, though it is probable that
neither the princes nor the tribes were all alike
rich; but thus if was intimated that all the tribes of
Israel had an equal share in the altar, and an equal
interest in the sacrifices that were offered upon it.
Though one tribe was posted more honourably in

the camp than another, yet they and their services
were all alike acceptable to God. Nor must we
have the faith of our Lord Jesus Christ with re
spect to persons, Jam. 2. 1.
5. Nahshon, the prince of the tribe of Judah,
offered first, because God had given that tribe th«
first post of honour in the camp; and the rest of
the tribes acquiesced, and offered in the same order
in which God had appointed them to encamp.
Judah, of which tribe Christ came, first, and then
the rest; thus, in the dedication of souls to God,
every man is presented in his own order, Christ the
First-Fruits, 1 Cor. 15. 23. Some observe that
Nahshon is the only one that is not expressly called
a prince, (v. 12.) which the Jews give this account
of; he is not called a prince, that he might not be
puffed up because he offered first; and all the
others are called princes, because they (though
some of them of the elder house) submitted, and
offered after him. Or, because the title of Prince
of Judah did more properly belong to Christ, for
unto Mm shall the gathering of the people be.
6. Though the offerings were all the same, yet
the account of them is repeated at large for each
tribe, in the same words. We are sure there are
no vain repetitions in scripture; what then shall
we make of these repetitions ? Might it not have
served, to say of this noble jury, that the same
offering which their foreman brought, each on his
day brought likewise ? No, God would have it
specified for each tribe: and why so? (1.) It was
for the encouragement of these princes, and of
their respective tribes, that; each of their offerings
being recorded at large, no slight might seem to be
gut upon them; for rich and poor meet together
efore God. (2.) It was for the encouragement of
all generous acts of piety and charity, by letting us
know that what is given is lent to the Lord, and he
carefully records it, with every one's name pre
fixed to his gift, because what is so given he will
pay again, and even a cup of cold water shall have
its reward. He is not unrighteous, to forget either
the cost or the labour of love, Heb. 6. 10. We
find Christ taking particular notice of what was
cast into the treasury, Mark, 12. 41. Though
what is offered be but little, while it is according to
our ability, though it be a contribution mixed with
the charity of others, yet it shall be recorded, that
it may be recompensed in the resurrection of the
just 7. The sum total is added at the foot of the ac
count, (v. 84.. 88.) to show how much God was
pleased with the mention of his free-will offerings;
and what a great deal it amounted to in the whole,
when every prihce brought in his quota! How
greatly would the sanctuary of God be enriched
and beautified, if all would in their places do their
part towards it, by exemplary purity and devotion,
extensive charity, and universal usefulness!
8. God signified his gracious acceptance of these
presents that were brought him, by speaking fa
miliarly to Moses, as a man speaks to his friend,
from off the mercy-seat; (v. 89. ch. 12. 8.) and in
speaking to him, he did in effect speak to all Israel,
showing them this token for good, Ps. 103. 7.
Note, By this we may know that God hears and
accepts our prayers, if he gives us grace to hear
and receive his word, for thus our communion with
him is maintained and kept up. I know not why
we may not suppose, that, upon each of the days
on which these offerings were brought, (probably,
while the priests and offerers were feasting upon
the peace-offerings,) Moses was in the tabernacle,
receiving some of these laws and orders which we
have already met with in this and the foregoing
book. And here the excellent Bishop Patrick
observes, that God's speaking to Moses thus by an

488

NUMBERS, VIII.

jest W

audible articulate voice, as if he had been clothed
with a body, might be looked upon as an earnest of
the incarnation of the Son of God in the fulness of
time, when the Word should be made flesh, and
speak in the language of the sons of men. For
however God at sundry times and in divers man
ners spake unto the fathers, he has in these last days
sf token unto us by his Son. And that He who now
spake to Moses, as the Shechinah or Divine Ma-
'esty, from between the cherubims, was the Eternal
"Vord, the second Person in the Trinity, was the
pious conjecture of many of the ancients; for all
God's communion with man is by his Son, by whom
he made the world, and rules the church, and who
is the same yesterday, to-day, and for ever.
CHAP. VIII.
This chapter is concerning the lamps or lights of the sanc
tuary. I. The burning lamps in the candlestick, which
the priests were charged to tend, v. 1 . . 4. II. The
living lamps, (if I may so call them ) the Levites, who,
as ministers, were burning and shining lights. The
ordination of the priests we had an account of, Lev. 8.
Here we have an account of the ordination of the Le
vites, the inferior clergy. I. How they were purified,
v. 5. .8. 2. How they were parted with by the people,
v. 9, 10. 3. How they were presented to God inlieu of
the first-born, v. 11 . .18. 4. How they were consigned
to Aaron and his sons, to be ministers to them, v. 19.
5. How all these orders were daily executed, v. 20 . .22.
And, lastly, The age appointed for their ministration,
v. 23 . . 26.
1. k ND the Lord spake unto Moses,
J\ 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
candlestick, as the Lord commanded Mo
ses. 4. And this work of the candlestick
was of beaten gold, unto the shaft thereof,
unto the flowers thereof, was beaten work :
according unto the pattern which the Lord
had showed Moses, so he made the can
dlestick. Directions were given long before this for the
making of the golden candlestick, (Exod. 25. 31.)
and it was made according to the pattern showed
to Moses in the mount, Exod. 37. 17. But now it
was that the lamps were first ordered to be lighted,
when other things began to be used. Observe, 1.
Who must light the lamps; Aaron himself, he
lighted the lamps, v. 3. As the people's repre
sentative to God, he thus did the office of a servant
in God's house, lighting his Master's candle; as the
representative of God to the people, he thus gave
them the significations of God's will and favour,
thus expressed, (Ps. 18. 28.) Thou wilt light my
candle; and thus Aaron himself was now lately
directed to bless the people, The Lord make his
face to shine upon thee, ch. 6. 25. The command
ment is a lamp, Prov. 6. 23. The scripture is a
light shining in a dark place, 2 Pet 1. 19. And a
dark place indeed even the church would be with
out it, as the tabernacle (which had no window in
it) without the lamps. Now the work of ministers
is to light these lamps, by expounding and applying
the word of God. The priest lighted the middle
lamp from the fire of the altar, and the rest of the
lamps he lighted one from another, which (says
Mr. Ainsworth) signifies that the fountain of all
light and knowledge is in Christ, who has the seven
spirits of God figured by the seven lamps of fire,
(Rev. 4. 5.) but that, in the expounding of scrip
ture, one passage must borrow light from another.

He also supposes that seven being a number c
perfection, by the seven branches of the candle
stick is showed the full perfection of the scriptures,
which are able to make us wise to salvation. 2. To
what end the lamps were lighted; that they might
give light over against the candlestick, that is, to
that part of the tabernacle where the table stood,
with the show-bread upon it, over against the can
dlestick. They were not lighted like tapers in an
urn, to burn to themselves, but to give light to the
other side of the tabernacle, for therefore candles
are lighted, Matth. 5. 15. Note, The lights ofthe
world, the lights of the church, must shine as lights.
Therefore we have light, that we may give light
5. And the Lord spake unto Moses, say
ing, 6. Take the Levites from among the
children of Israel, and cleanse them. 7.
And thus shalt thou do unto them, to cleanse
them : Sprinkle water of purifying upon
them, and let them shave all their flesh, and
let them wash their clothes, and so make
themselves clean. 8. 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 assembly
of the children of Israel together : 1 0. And
thou shalt bring the Levites before the
Lord : and the children of Israel shall put
their hands upon the Levites: 11. And
Aaron shall offer the Levites before the
Lord for an offering of the children of Is
rael, that they may execute the service of
the Lord. 12. And the Levites shall lay
their hands upon the heads of the bullocks :
and thou shalt offer the one for a sin-offer
ing, and the other for a burnt-offering, unto
the Lord, to make an atonement for the
Levites. 13. And thou shalt set the Le
vites before Aaron, and before his sons, and
offer them for an offering unto the Lord.
14. Thus shalt thou separate the Levites
from among the children of Israel : and the
Levites shall be mine. 1 5. And after that
shall the Levites go in to do the service of
the tabernacle of the congregation: and
thou shalt cleanse them, and offer them for
an offering. 16. For they are wholly given
unto me from among the children of Israel ;
instead of such as open every womb, even
instead of the first-born of all the children
of Israel, have I taken them unto me. 1 7.
For all the first-born of the children of Is
rael are mine, both man and beast: on the
day that I smote every first-born in the land
of Egypt, I sanctified them for myself. 18.
And I have taken the Levites for all the first
born of the children of Israel. 1 9. And 1
have given the Levites as a gift to Aaron
and to his sons from among the children of
Israel, to do the service of the children of

NUMBERS, VIII.

489

Israel in the tabernacle of the congregation,
and to make an atonement for the 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 congre
gation of the children of Israel, did to the
Levites according unto all that the Lord
commanded Moses concerning the Levites,
so did the children of Israel unto them. 21.
And the Levites were purified, and they
washed their clothes; and Aaron offered
them as an offering 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 taberna
cle of the congregation before Aaron, and
before his sons : as the Lord had com
manded Moses concerning the Levites, so
did they unto them. 23. And the Lord
spake unto Moses, saying, 24. This is it
that belongeth unto the Levites : from twenty
and five years old and upward they shall go
in to wait upon the service of the tabernacle
o*f the congregation : 25. And from the age
of fifty years they shall cease waiting upon
the service thereof, and shall serve no more :
26. But shall minister with their brethren in
the tabernacle of the congregation, to keep
the charge, and shall do no service. Thus
shalt thou do unto the Levites touching their
charge. We read before of the separating of the Levites
from among the children of Israel when they were
numbered, and the numbering of them by them
selves, (ch. 3. 6, 15.) that they might be employed
in the service of the tabernacle. Now here we
have directions given for their solemn ordination,
(v. 6.) and the performance of it, v. 20. All Israel
must know that they took not this honour to them
selves, but were called of God to it; nor was it
enough that they were distinguished from their
neighbours, but they must be solemnly devoted to
God. Note, All that are employed for God must
be dedicated to him, according as the degree ofthe
employment is. Christians must be baptized, minis
ters must be ordained: we must first give ourselves
unto the Lord, and then our services. Observe in
what method this was done.
I. The Levites must be cleansed, and were so.
The rites and ceremonies of their cleansing were
to be performed, 1. By themselves. They must
wash their clothes, and not only bathe, but shave all
their fiesh, as the leper was to do when he was
cleansed, Lev. 14. 8. They must cause a razor to
pass over all their fiesh, to clear themselves from
,that defilement which would not wash off. Jacob,
whom God loved, was a smooth man; it was Esau
that was hairy. The great pains they were to take
with themselves, to make themselves clean, teaches
all Christians, and ministers particularly, by repen
tance and mortification, to cleanse themselves from
all filthiness of fiesh and spirit, that they may
nerfect holiness. They must be clean that bear the
vessels of the Lord. 2. By Moses. He must sprin
kle the water of purifying upon them, which was
orepared By divine direction. This signified the
VOL. I.— 3 a

application of the blood of Christ to our souls by
faith, to purify us from an evil conscience, that we
may be fit to serve the living God. It is our duty
to cleanse ourselves, and God's promise that he
will cleanse us.
II. The Levites, being thus prepared, must be
brought before the Lord in a solemn assembly of
all Israel, and the children of Israel must put their
hands uptin them; (v. 10.) so transferring their
interest in them and in their service (to which, as a
part, the whole body of the people was entitled) to
God and to his sanctuary. They presented them
to God as living sacrifices, holy and acceptable, to
perform a reasonable service; and therefore, as the
offerers in all other cases did, they laid their hands
upon them, desiring that their service might be
accepted in lieu of the attendance of the whole
congregation, particularly the first-born, which
they acknowledge God might have insisted on.
This will not serve to prove a power in the people
to ordain ministers; for this imposition of hands by
the children of Israel upon the Levites did not
make them ministers of the sanctuary, but only
signified the people's parting with that tribe out of
their militia, and civil incorporations, in order to
their being made ministers by Aaron, who was to
offer them before the Lord. All the congregation
of the children of Israel could not lay hands on
them, but it is probable that the rulers and elders
did it, as the representative body of the people.
Some think that the first-born did it; because in
their stead the Levites we're consecrated to God.
Whatever God calls for from us to serve his own
glory by, we must cheerfully resign it; lay ou-
handsuponit, not to detain it, but to surrender it,
and let it go to Him that is entitled to it.
III. Sacrifices were to be offered for them; a
sin-offering first, (v. 12.) and then' a burnt-offering,
to make an atonement for the Levites, who, as the
parties concerned, were to lay their hands upon
the head of the sacrifices. See here, 1. That we
are all utterly unworthy, and unfit to be admitted
into, and employed in, the service of God, till atone
ment be made for sin, and thereby our peace made
with God. That interposing cloud must be scat
tered, before there can be any comfortable com
munion settled between God and our souls. 2.
That it is by sacrifice, by Christ the great Sacrifice,
that we are reconciled to God, and made fit to be
offered to him. It is by him that Christians are
sanctified to the work of their Christianity, and
ministers to the work of their ministry. The
learned Bishop Patrick's notion of the sacrifice
offered by the Levites, is, that the Levites were
themselves considered as an expiatory sacrifice, for
they were given to make atonement for the children
of Israel, (v. 19.) and yet not being devoted to
death, any more than the first-born were, these
two sacrifices were substituted in their stead, upon
which therefore they were to lay their hands, that
their sin, which the children of Israel laid upon
them, (v. 10.) might be transferred to these beasts.
The Levites themselves were offered before the
Lord for an offering ofthe children of Israel, v. 11.
Aaron gave them up to God, as being first given up
by themseives, and by the children of Israel. The
original word signifies a wave-offering, not that they
were actually waved, but they were presented to
God, as the God of heaven and the Lord of the
whole earth, as the wave-offerings were. And, in
calling them wave-offerings, it was intimated to
them that they must continually lift up themselves
toward God in his service, lift up their eyes, lift up
their hearts, and must move to and fro with readi
ness in the business of their profession. They were
not ordained to be idle, but tobe active and stirring.
V. God here declares his acceptance of them,

190

NUMBERS, IX.

(v. 14.) The Levites shall 6e mine. God took them
instead of the first-born, (v. 16 . . 18. ) of which be
fore, ch. 3. 41. Note, What is in sincerity offered
to God shall be graciously owned and accepted by
him. And his ministers, who have obtained mercy
of him to be faithful, have particular marks of
favour and honour put upon them; they shall be
mine, and then, (v. 15. ) they shall go in to do the ser
vice ofthe tabernacle. God takes them for his own,
that they may serve him. All that expect to share
in the privileges of the tabernacle must resolve to
do the service of the tabernacle. As, on the one
hand, none of God's creatures are his necessary ser
vants, (he needs not the service of any of them, ) so,
on the other hand, none are taken merely as hono
rary servants, to do nothing. All whom God owns
he employs, angels themselves have their sendees.
VI. They are then given as a gift to Aaron and
his sons, (v. 19.) yet so that as the benefit accrued
to the children of Israel. 1. The Levites must act
under the priests, as attendants on them, and as
sistants to them, in the service of the sanctuary.
Aaron offers them to God, (v. 11.) and then God
gives them back to Aaron, v, 19. Note, Whatever
we give up to God he will give back to us, unspeak
ably to our advantage. Our hearts, our children,
our estates, are never more our's, more truly, more
comfortably ours, than when we have offered them
up to God. 2. They must act for the people. They
were taken to do the service ofthe children of Israel,
that is, not only to do the service which they should
do, but to serve their interests, and do that which
tyould really redound to the honour, safety, and
prosperity, of the whole nation. Note, They that
faithfully perform the sei-vice of God do one of the
best services that can be done to the public; God's
ministers, while they keep within the sphere of
their office, and conscientiously discharge the duty
of it, must be looked upon as some of the most
useful servants of their country. The children of
Israel can as ill spare the tribe of Levi as any of
jtheir tribes. But what is the service they do the
children of Israel? It follows, it is. to make an
atonement for them, that there be no plague among
them. It was the priests' work to make atonement
by sacrifice, but the Levites made atonement by at
tendance, and preserved the peace with heaven,
Which was made by sacrifice. If the service of the
priests in the tabernacle had been left to all the
first-born of Israel promiscuously, it would have
been either neglected, or done unskilfully and ir
reverently, being done by those that were neither
so closely tied to it, nor so diligently trained up to
it, nor so constantly used to it, as the Levites were;
and this would bring a plague among the children
of Israel; meaning, perhaps, the death of the first
born themselves, which was the last and greatest
of the plagues of Egypt To prevent this, and to
preserve the atonement, the Levites were appointed
to do this service, who should be bred up to it
under their parents from their infancy, and there
fore would be well-versed in it; and so the children
Of Israel, that is, the first-born, should not need to
come nigh to the sanctuary; or, when any Israelites
had occasion, the Levites would be ready to instruct
them, and introduce them, and so prevent any fatal
miscarriage or mistake. Note, It is a very great
kindness to the church, that ministers are appointed
to go before them in the things of God, as guides,
overseers, and rulers, in religious worship, and to
make that their business. When Christ ascended
on high, he gave these gifts, Eph. 4. 8, 11, 12.
VII. The time of their ministration is fixed. 1.
They were to enter upon the service at twenty-five
years old, v. 24. They were not charged with the
carrying of the tabernacle, and the utensils of it,
till they were thirty years old, ch. 4. 3. But they

were entered to be otherwise serviceable at twenty-
five years old; a very good age for ministers to
begin their public work at The work then required
that strength of body, and the work now requires
that maturity of judgment and steadiness of beha
viour, which men rarely arrive at till about that
age: and novices are in danger of being lifted up
with pride. 2. They were to have a writ of ease
at fifty years old; then they were to return from the
warfare, as the phrase is, (v. 25.) not cashiered
with disgrace, but preferred rather t° the rest
which their age required, to be loaded with the ho
nours of their office, as hitherto they had been with
the burthens of it They shall minister with their
brethren in the tabernacle, to direct the junior Le
vites, and set them in; and they shall keep the
charge, as guards upon the avenues of the taber
nacle, to see that no stranger intruded, nor any
person in his uncleanness, but they shall not be put
upon any service which may be a fatigue to them.
If God's grace provide that men shall have ability
according to their work, man's prudence should
take care that men have work only according to
their ability. The aged are most fit for trusts, afld
to keep the charge, the younger are most fit for
work, and to do the service. Those that have used
the office of a servant well, purchase to themselves
a good degree, 1 Tim. 3. 13. Yet indeed gifts are
not tied to ages,, (Job 32. 9.) but all these worketh
that one ana the self-same Spirit. Thus was the
affair of the Levites settled.
CHAP. IX.
This chapter is, I. Concerning the great ordinance of the
passover; 1. Orders are given for the observance of it,
at the return of the year, v. 1 . . i. 2. Provisoes added
for the case of such as should be ceremonially unclean,
or otherwise disabled, at the time when the passover was
to be kept, v. 6 . . 14. II. Concerning the great favour
of the pillar of cloud, which was a guide to Israel
through the wilderness, v. 15. . 23.
1. k ND the Lord spake unto Moses in
J\. 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 pass*
over at his appointed season. 3. In the four'
teenth day of this month, at even, ye shall
keep it in his appointed season : according
to all the rites of it, and according to all the
ceremonies thereof, shall ye keep it. 4. And
Moses spake unto the children of Israel,
that they should keep the passover. 5. And
they kept the passover on the fourteenth day
of the first month, at even, in the wilderness
of Sinai: according to ail that the Lord
commanded Moses, so did the children of
Israel. 6. And there were certain men who
were defiled by the dead body of a man,
that they could not keep the passover on
that day : and they came before 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 offer
ing 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

NUMBERS, IX.

491

you. 9. And the Lord spake unto Moses,
saying, 10. Speak unto the children of Is
rael, saying, If any man of you or of your
posterity shall be unclean by reason of a
dead body, or be 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 un
leavened bread and bitter kerbs 12. They
shall leave none of it unto the morning, nor
break any bone of it : according to all the
ordinances of the passover they shall keep
it. 13. But the man that is clean, and is
not in a journey, and forbeareth to keep the
passover, even the same soul shall be cut
off from his people: because he brought not
the offering of the Lord in his appointed
season, that man shall bear his sin. 14. And
if a stranger shall sojourn among you, and
will keep the passover unto the Lord ; ac
cording to the ordinance of the passover,
and according to the manner thereof, so
shall he do : ye shall have one ordinance,
both for the stranger, and for him that was
born in the land.
Here we have,
I. An order given for the solemnization of the
passover, the day twelvemonth after they came out
of Egypt, on the fourteenth day of the first month
of the second year, some days before they were
numbered, for that was done in the beginning of the
second month. Observe, 1. God gave particular
orders for the keeping of this passover, otherwise
(it should seem) they had not kept it, for, in the
first institution of this ordinance, it was appointed
to be kept when they should come into the land of
promise; Exod. 12. 25. And, for aught that ap
pears, after this, they kept no passover till they
came to Canaan, Josh. 5. 10. This was an early
indication of the abolishing of the ceremonial insti
tutions at last, that, so soon after they were first ap
pointed, some of them were suffered to lie asleep
for so many years. The ordinance of the Lord s
supper (which came in the room of the passover)
was not thus intermitted or set aside, in the first
days of the Christian church, though those were
days of greater difficulty and distress than Israel
knew in the wilderness; nay, in the times of perse
cution, the Lord's supper was celebrated more fre
quently than afterward. The Israelites in the wil
derness could not forget their deliverance out of
Egypt, their present state was a constant memo
randum of it to them; all the danger was when they
came to Canaan, there therefore they had need to
be reminded of the rock out of which they were
hewn. However, because the first passover was
celebrated in a hurry, and was rather the substance
itself than the sign, it was the will of God that at
the return cf the year, when they were more com
posed, and better acquainted with the divine law,
they should observe it again, that their children
might more distinctly understand the solemnity, and
the better remember it hereafter.. Calvin supposes
that they were obliged to keep it now, and notes it
as an instance of their carelessness, that they had
need to be reminded of an institution which they so
lately received. 2. Moses faithfully transmitted to
the people the orders given him, v. 4: Thus St.
p ml delivered to the churches what he received of

the Lord concerning the gospel-passover, 1 Cor.
11. 23. Note, Magistrates must be monitors, and
ministers must stir up men's minds by way of re
membrance to that which is good. 3. The people
observed the orders given them, v. 5. Though
they had lately kept the feast of dedication, (ch. 7. )
yet they did not desire to excuse themselves with
that from keeping this feast. Note, Extraordinary
performances must not supersede or jostle cut our
stated services. They kept the passover even in the
wilderness: though our condition be solitary and un
settled, yet we must keep up our attendance on God
by holy ordinances as we have opportunity, for in
them we may find the best conversation, and the
best repose. Thus is God's Israel provided for in a
desert. II. Instructions given concerning those that were
ceremonially unclean, when they were to eat the
?assover. The law of the passover required every
sraelite to eat of it: some subsequent laws had for
bidden those that had contracted any ceremonial
pollution to eat of the holy things; those whose
minds and consciences are defiled by sin are utterly
unfit for communion with God, and cannot partake,
with any true comfort^ of the gospel-passover, till
they are cleansed by true repentance and faith: and
a sad dilemma they are in; if they come not to holy
ordinances, they are guilty of a contempt of them;
if they do come in their pollution, they are guilty of
a profanation of them. They must therefore wash,
and then compass God's altar.
Now, 1. Here is the case that happened in Israel
when this passover was to be kept. Certain men
were defiled by the dead body of a man, (v. 6.) and
they lay under that defilement seven days, (ch.
19. 11.) and in that time might not eat of the holy
things, Lev. 7. 20. This was not their iniquity, but
their infelicity; some persons must touch dead bo^
dies, to bury them out of sight, and therefore they
could, with the better grace, bring their complaint
to Moses.
2. The application made to Moses by the per
sons concerned, v. 7. Note, It is people s wisdom,
in difficult cases concerning sin and duty, to consult
with their ministers whom God has set over them,
and to ask the law at their mouth, Mai. 2. 7. These
means we must use in pursuance of our prayers to
God to lead us in a plain path. Observe with what
trouble and concern these men complain that they
were kept back from offering to the Lord. They
did not complain of the law as unjust, but lamented
their unhappiness, that they fell under the restraint
of it at this time; and desired some expedient might
be found out for their relief. Note, It is a blessed
sight to see people hungering and thirsting after
God's ordinances, and to hear them complaining of
that which prevents their enjoyment of them. It
should be a trouble to us, when by any occasion we
are kept back from bringing our offering in the so
lemnities of a sabbath or a sacrament, as it was to
David, when he was banished from the altar, Ps.
42. 1, 2.
3. The deliberation of Moses in resolving this
case: here seemed to be law against law ; and though
it is a rule that the latter law must explain the for
mer, yet he pitied these Israelites, that were thus
debarred the privilege of the passover, and there
fore took time to consult the oracles, and to know
what was the mind of God in this case; (v. 8. ) IwiU
hear what the Lord will command concerning you.
Ministers must take example from thence in re
solving cases of conscience. (1. ) They must not de
termine rashly, but take time to consider, that
every circumstance may be duly weighed, the case
viewed in a true light, and spiritual things com
pared with spiritual. (2.) They must ask counsel
of God's mouth, and not determine according to the

492

NUMBERS, IX.

Dias of their own fancy or affection, but impartially,
according to the mind of God, to the best of their
knowledge. We have no such oracle to consult as
Moses had, but we must have recourse to the law
and the testimony, and speak according to that rule;
and if, in difficult cases, we take time to spread the
matter in particular before God by a humble believ
ing prayer, we have reason to hope that the Spirit
which is promised, to lead us into all truth, will
enable us to direct others in the good and right way.
4. The directions which God gave in this case,
and in other similar cases, explanatory of the law
of the passover. This disagreeable accident pro
duced good laws. (1. ) Those that happened to be
ceremonially unclean at the time when the pass-
over should be eaten, were allowed to eat it that day
month, when they were clean; so were those that
happened to be in a journey afar off, v. 10, 11.
See here, [1.] That when we are to attend upon
God in solemn ordinances, it is very necessary both
that we be clean, and that we be composed. [2. ]
That that may excuse the deferring ofa duty for a
time, which yet will not justify us in the total neglect
and omission of it. He that is at variance with his
brother may leave his gift before the altar, while he
goes to be reconciled to his "brother; but, when he
has done his part towards it, whether it be effected
or no, he must come again, and offer his gift, Matth.
5. 23, 24. This secondary passover was to be kept
on the same day of the month with the first, because
the ordinance was a memorial of their deliverance
on that day of the month. Once we find the whole
congregation keeping the passover, on this four
teenth day of the second month, in Hezekiah's
time, (2 Chron. 30. 15.) which perhaps might
help to account for the admission of some that were
not clean to the eating of it; had the general pass-
over been kept in the first month, the unclean might
have been put off till the second; but that being
kept in the second month, they had no warrant to
eat it in the third month; and therefore, rather than
not eat of it at all, they were admitted, though not
cleansed according to the purification ofthe sanctu
ary, v. 19, 20. (2. ) When the passover was ob
served in the second month, all the rites and cere
monies of it must be strictly observed, v. 12. They
must not think, that, because the time was dispens
ed with, any part of the solemnity of it might be
abated; no, when we cannot do as we would, we
must do the utmost we can, in the service of God.
(3. ) This allowance in a case of necessity should by
no means countenance or indulge any in their ne
glect to keep the passover at the time appointed,
when they were not under the necessity, v. 13.
When a person is under no incapacity to eat the
passover in the appointed time, if he neglects it then,
upon the presumption of the liberty granted by this
law, he puts an affront upon God, impiously abuses
his kindness, and he shall certainly bear his sin, and
be cut off from Ms people. Note, As those who
against their minds are forced to absent themselves
from God's ordinances, may comfortably expect
the favours of God's grace under their affliction; so
those who of choice absent themselves, may justly
expect the tokens of God's wrath for their sin. Be
not deceived, God is not mocked. (4.) Here is a
clause added in favour of strangers, v. 14. Though
it was requisite that the stranger, who would join
with them in eating the passover, should be circum
cised as a proselyte to their religion, (Exod. 12. 48,
49. ) yet this kind admission of those that were not
native Israelites to eat the passover, was an intima
tion of the favour designed for the poor Gentiles by
Christ. As then there was one law, so in the days
of the Messiah there should be one gospel, for the
stranger, and for him that was born in the land; for,
in every nation, he that fears God, and works

righteousness,, is accepted of him, and this was a
truth before Peter perceived it, Acts 10. 34, 35.
15. And on the day that the tabernacle
was reared up, the cloud covered the taber
nacle, namely, the tent of the testimony : and
at even there was upon the tabernacle as it
were the appearance of fire, until the morn
ing. 16. So it was always : the cloud cover
ed it by day, and the appearance of fire by
night. 1 7. And when the cloud was taken
up from the tabernacle, then after that the
children of Israel journeyed: and in the
place where the cloud abode, there the chil
dren of Israel pitched their tents. 1 8. At
the commandment of the Lord the children
of Israel journeyed, and at the command
ment of the Lord they pitched : as long as
the cloud abode upon the tabernacle they
rested in their tents. 19. And when the
cloud tarried long upon the tabernacle many
days, then the children of Israel kept the
charge ofthe Lord, and journeyed not. 20
And so it was, when the cloud was a few
days upon the tabernacle ; according to the
commandment of the Lord they abode in
their tents, and according to the command
ment of the Lord they journeyed. 21. And
so it was, when the cloud abode from even
unto the morning, and that the cloud was
taken up in the morning, then they journey
ed ; whether it was by day or by night that
the cloud was taken up, they journeyed. 22.
Or whether it were two days or a month, ot
a year, that the cloud tarried upon the taber
nacle, remaining thereon, the children of Is
rael abode in their tents, and journeyed not <
but when it was taken up, they journeyed
23. At the commandment ofthe LoRDthey
rested in their tents, and at the command
ment of the Lord they journeyed : they
kept the charge of the Lord, at the com
mandment of the Lord by the hand of
Moses. We have here the history of the cloud; not a na
tural history, who knows the balancings of thi
clouds? but a divine history of a cloud that was ap
pointed to be the visible sign and symbol of God's
presence with Israel.
I. When the tabernacle was finished, this cloud,
which Defore had hung on high over their camp,
settled upon the tabernacle, and covered it, to show
that God manifests his presence with his people in
and by his ordinances; there he makes himself
known, and to them we must look, if we would sec
the beauty of the Lord, Ps. 27. 4. Ezek. 37. 26,
27. Thus God glorified his own appointments, and
signified his acceptance of his people's love and obe
dience. II. That which appeared as a cloud by day, ap
peared as a fire all night: had it been a cloud only,
it had not been visible by night; and had it been a
fire only, it would have been scarcely discernible
by day; but God would give them sensible demon
strations ofthe constancy of his presence with them,

NUMBERS, X.

493

and his care of them, and that he kept them night
and day, Isa. 27. 3. Ps. 121. 6. And thus we are
taught to set God always before us, and to see him
near us both night and day. Something of the na
ture of that divine revelation which the Old-Testa
ment church was governed by, might also be signi
fied by these visible signs of God's presence, the
cloud denoting the darkness, and the fire the ter
ror, of that dispensation, in comparison with the
more clear and comfortable discoveries God has
made of his glory in the face of Jesus Christ.
III. This pillar of cloud and fire directed and de
termined all the motions, marches, and encamp
ments, of Israel in the wilderness. I. As long as
the cloud rested upon the tabernacle, so long they
continued in the same place, and never stirred;
though, no doubt, they were very desirous to be
pressing forward in their journey toward Canaan,
where they longed to be, and hoped to be quickly,
yet as long as the cloud rested, it it were a month,
or a year, so long they rested, v. 22. Note, He
that believeth doth not make haste. There is no
time lost, while we are waiting God's time. It is as
acceptable a piece of submission to the will of God
to sit still contentedly when our lot requires it, as to
work for him when we are called to it. 2. . When
the cloud was taken up, they removed, however
comfortably soever they were encamped, v. 17.
Whether it moved by day or night, they delayed
not to attend its motions, (v. 21.) and, probably,
there were some appointed to stand sentinel day
and night within sight of it, to give timely notice to
the camp of its beginning to stir, and this is called
keeping the charge of the Lord. The people being
thus kept at a constant uncertainty, and having no
time fixed for stopping or removing, were obliged
to hold themselves in constant readiness to march
upon very short warning. And for the same reason
we are kept at uncertainty concerning the time of
our putting off the earthly house of this tabernacle,
that we may be always ready to remove at the com
mandment ofthe Lord. 3. As long and as far as the
cloud moved, so long and so far they marched, and
just there where it abode they pitched their tents
about it, and God's tent under it, v. 17. Note, It is
uncomfortable staying when God is departed, but
very safe and pleasant going when we see God go
before us, and resting where he appoints us to rest.
This is repeated again and again in these verses, be
cause it was a constant miracle, and often repeated,
and what never failed in all their travels, and be
cause it is a matter which we should take particular
notice of, as very significant and instructive. It is
mentioned long after by David, (Ps. 105. 39.) and
by the people of God after their captivity, Neh. 9,
19. And tlie conduct of this cloud is spoken of as
signifying the guidance of the blessed Spirit; (Isa.
63. 14.) The Spirit ofthe Lord caused him to rest,
and so didst thou lead thy people.
This teaches us, (1.) The particular care God
takes of his people. Nothing could be more ex
pressive and significant of God's tenderness of Is
rael, than the conduct of this cloud was; it led them
by the right way; (Ps. 107. 7.) went on their pace;
God did by it, as it were, cover them with his
feathers. We are not now to expect such sensible
tokens of the divine presence and guidance as this
was, but the promise^ is sure to all God's spiritual
Israel, That he will guide them by his counsel, (Ps.
73. 24.) even unto death, Ps. 48. 14. That all the
children of God shall be led by the Spirit of God,
Rom. 8. 14. That he will direct their paths who in
all their ways acknowledge him, Prov. 3. 6. There
is a particular providence conversant about all their
affairs, to direct and over-rule them for the best.
'The steps of a good man are ordered by the Lord,
Ps. 37: 23. (2.) The particular regard we ought

to have to God in all our ways. In our affections
and actions we must follow the direction pf his word
and Spirit; all the motions of our souls must be
guided by the divine will; at the commandment of
the Lord, our hearts should always move and rest;
in all our affairs, we must follow Providence, recon
ciling ourselves to all its disposals, and bringing our
mind to our condition, whatever it is. The people
of Israel, having the cloud for their guide, were
eased of the trouble of holding councils of war, to
consider when and whither they should march,
which might have occasioned strifes and debates
among them: nor needed they to send spies before
to inform them ofthe posture of the country, or pi
oneers to clear the way, or officers to mark out their
camp; the pillar of cloud did all this for them: and
those that by faith commit their works to the Lord,
though they are bound to the prudent use of means,
yet may in like manner be easy in the expectations
of the ijvent; "Father, thy will be done; dispose of
me and mine as thou pleasest; here I am, desirous
to be found waiting on my God continually, to jour
ney and rest at the commandment of the Lord.
What thou wilt, and where thou wilt, only let me
be thine, and always in the way of my duty."
CHAP. X.
In this chapter we have, I. Orders jjiven about the making
and using of silver trumpets, which seems to have been
the last of all the commandments God gave upon mount
Sinai, and* one of the least, yet not without its signifi-
cancy, v. 1 . . 10. II. The history ofthe removal of Is
rael's camp from mount Sinai,and their orderly march in
to the wilderness of Paran, v. 11 . . 28. III. Moses's trea
ty with Hobab, his brother-in-law, v. 29 . . 32. IV. Moses's
prayer at the removing and resting of the ark, v. 33 . , 36.
1. k ND the Lord spake unto Moses,
J\. saying, 2. Make thee two trumpets
of silver : of a whole piece shalt thou make
them, that thou mayest use them for the
calling of the assembly, and for the journey
ing of the camps. 3. And when they shall
blow with them, all the assembly shall as
semble themselves to thee at the door ofthe
tabernacle of the congregation. 4. And if
they blow but with one trumpet, then the
princes, which are heads of the thousands of
Israel, shall gather themselves unto thee.
5. When ye blow an alarm, then the camps
that lie on the east parts shall go forward.
6. When ye blow an alarm the second
time, then the camps that lie on the south
side shall take their journey : they shall
blow an alarm for their journeys. 7. But
when the congregation is to be gathered to
gether, ye shall blow, but ye shall not
sound an alarm. 8. And. the sons of Aaron,
the priests, shall blow with the trumpets ;
and they shall be to you for an ordinance
for ever throughout your generations. 9.
And if ye go to war in your land against the
enemy that oppresseth you, then ye shall
blow an alarm with the trumpets ; and ye
shall be remembered before the Lord
your God, and ye shall be saved from your
enemies. 10. Also in the day of your glad
ness, and in your solemn days, and in tin
beginnings of your months, ye shall blow

494

NUMBERS, X.

with the trufripets over your burnt-offerings,
and over the sacrifices of your peace-offer
ings; that they may be to you for a me
morial before your God : I am the Lord
your God.
We have here directions concerning the public
notices that were to be given to the people upon se
veral occasions by sound of trumpet. In a thing of
this nature, one would think, Moses needed not to
have been taught of God, his own reason might
teach him the conveniency of trumpets; but their
constitution was to be in every thing divine, and
therefore, even in this matter, small as it seems,
Moses is here directed,
1. About the making of them. They must be
made of silver; not cast, but of beaten work, (as
some read it,) the matter and shape, no doubt; very
fit for the purpose. He was now ordered to make
but two, because there were but two priests to use
them. But in Solomon's time, we read of a hun
dred and twenty priests sounding with trumpets, 2
Chron. 5. 12. The form of these trumpets is sup
posed to be much like ours at this day.
2. Who were to make use of them; not any infe
rior person, but the priests themselves, the sons of
Aaron, v. 8. As great as they were, they must not
think it a disparagement to them to be trumpeters
in the house of God; the meanest office there was
honourable. This signified that the Lord's minis
ters should lift up their voice like a trumpet, to
show people their sins, (Isa. 58. 1. ) to call them to
Christ, Isa. 27. 13.
3. Upon what occasion the trumpets were to be
sounded. (1.) For the calling of assemblies, v. 2.
Thus they are bid to blow the trumpet in Zion, for
the calling of a solemn assembly together, to sanc
tify a fast, Joel 2. 15. Public notice ought to be
given of the time and place of religious assemblies;
for; the invitation to the benefit of ordinances is
general, whoever will, let Mm come. Wisdom cries
in the chief places of concourse. But, that the
trumpet might not give an uncertain sound, they
are directed, if only the princes and elders were to
meet, to blow but one ofthe trumpets; less should
serve to call them together, who ought to be exam
ples of forwardness in any thing that is good: but, if
the body of the people were to be called together,
both the trumpets must be sounded, that they might
be heard at the greater distance. In allusion to this,
they are said to be blessed that hear the joyful
sound, (Ps. 89. 15.) that is, that are invited and
called upon to wait upon God in public ordinances,
Ps. 122. 1. And the general assembly at that great
day will be summoned by the sound of the archan
gel's trumpet; Matth. 24. 31. (2.) For the jour
neying of the camps; to give notice when each
squadron must move, for no man's voice could reach
to give the word of command: soldiers with us, that
are well disciplined, may be exercised by beat of
drum. When the trumpets were blown for this
purpose, they must sound an alarm, (v. 5.)abroken,
quavering, interrupted sound, which was proper to
excite and encourage the minds of people in their
marches against their enemies; whereas a continu
ed equal sound was more proper for the calling of
the assembly together; (v. 7.) yet, when the people
were called together to deprecate God's judgments,
we find an alarm sounded, Joel 2. 1. At the first
sounding, Judah's squadron marched, at the second
Reuben's, at the third Ephraim's, at the fourth
Dan's, v. 5, 6. And some think that this was in
tended to sanctify their marches; for thus was pro
claimed by the priests, who were God's mouth to
the people, not only the divine orders given them
to move, but the divine blessing upon them in all

their motions. He that hath ears let him hear, that
God is with them of a truth. King Abijah valu
ed himself and his army very much upon this, (2
Chron. 13. 12. ) God himself is with us for our
Captain, and his priests with sounding trumpets.
(3. ) For the animating and encouraging of their ar
mies, when they went out to battle, v. 9, "Ifyegoto
war, blow with the trumpets, signifying thereby
your appeal to Heaven for the decision of the con
troversy, and your prayer to God to give you vic
tory, and G°d will own his own institution, and ye
shall be remembered before the Lord your God."
God will take notice of this sound of the trumpet,
and be engaged to fight their battles; let all the
people take notice of it, and be encouraged to fight
his, as David, when he heard a sound of a going up
on the tops of the mulberry trees. Not that God
needed to be'awaked by the sound of the trumpet,
any more than Christ needed to be awaked by his
disciples in the storm, Matth. 8. 25. But, where
he intends mercy, it is his will that we should solicit
for it; ministers must stir up the good soldiers of
Jesus Christ to fight manfully against sin, the world,
and the Devil, by assuring them that Christ is the
Captain of their salvation, and will tread Satan un
der their feet. (4.) For the solemnizing of their sa
cred feast, v. 10. One of their feasts was called the
blowing of trumpets, Lev. 23. 23, &c. And it
should seem they were thus to grace the solemnity
of all their feasts, (Ps.81. 3.) and their sacrifices,
(2 Chron. 29. 27.) to intimate with what joy and de
light they performed their duty to God, and to raise
the minds of those that attended the services to a
holy triumph in the God they worshipped. And
then theirperformances were for a memorial before
God; for then he takes pleasure in our religious ex
ercises, when we take pleasure in them. Holy
work should be done with holy joy.
1 1. And it came to pass on the twentieth
day of the second month, in the second
year, that the cloud was taken up from off
the tabernacle of the testimony. 1 2. And
the children of Israel took their journeys out
of the wilderness of Sinai; and the cloud
rested in the wilderness of Paran. 13. And
they first took their journey according to
the commandment of the Lord by the
hand of Moses. 14. In the first place went
the standard of the camp of the children of
Judah according to their armies : and over
his host was Nahshon the son of Ammina-
dab. 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 Zebulun was Eliab
the son of Helon. 1 7. And the tabernacle
was taken down ; and the sons of Gershon
and the sons of Merari set forward, bearing
the tabernacle. 1 8. And the standard of
the camp of Reuben set forward accor
ding to their armies : and over his host was
Elizur the son of Shedeur. 19. And ovei
the host of the tribe of the children of Si
meon was Shelumiel the son of Zurishad-
dai. 20. And over the host of the tribe of
the children of Gad was Eliasaph the son
of Deuel. 21. And the Kohathites set for
ward, bearing the sanctuary : and the other

NUMBERS, X.

495

did set up the tabernacle against they came.
22. And the standard of the camp of the
children of Ephraim set forward according
to their armies : and over his host was Eli
shama the son of Ammihud. 23. And over
the host of the tribe of the children of Ma
nasseh was Gamaliel the son of Pedahzur.
24. And over the host of the tribe of the
children of Benjamin was Abidan the son
of Gideoni. 25. And the standard of the
camp of the children of Dan set forward,
which was the rearward of all the camps
throughout their hosts: and over his host
was Ahiezer the son of Ammishaddai. 26.
And over the host of the tribe of the chil
dren 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 joumeyings of
the children of Israel according, to their ar
mies, when they set forward.
Here is,
I. A general account of the removal ofthe camp
of Israel from mount Sinai, before which mountain
it had lain now about a year, in which time, and
place, a great deal of memorable business was done.
Of this removal, it should seem, God gave them
notice some time before, (Deut 1. 6, 7. ) Ye have
dwelt long enough in this mountain; turn you, and
take your journey toward the land of promise.
The apostle tells us that mount Sinai genders to
bondage, (Gal. 4. 24.) and signifies the law there
giyen, which is of use indeed as a schoolmaster to
bring us to Christ, yet we must not rest in it, but
advance toward the joys and liberties of the chil
dren of God, for our happiness is conferred not by
the law, but by promise.
Observe, 1. The signal given, v. 11, The cloud
was taken up, and we may suppose it stood for
some time, till they were ready to march; and a
great deal of work it was to take down all those
tents, and pack up all those goods, that they had
there; but, every family being employed about its
own, and all at the same time, many hands made
quick work of it 2. The march begun; They
took their journey according to the commandment
of the Lord, and just as the cloud led them, v. 13.
Some think that mention is thus frequently made in
this and the foregoing chapter of the command
ment of the Lord, guiding and governing them in
all their travels, to obviate the calumny and re
proach which were afterward thrown upon Israel,
that they tarried so long in the wilderness, because
they had lost themselves there, and could not find
the way out. No, the matter was not so; in every
stage, in every step, they were under divine direc
tions ; and if they knew not where they were, yet he
that led them did. Note, Those that have given
up themselves to the direction of God's word
and Spirit, steer a steady course, even when they
seem to be bewildered. While they are sure they
cannot lose their God and Guide, they need not fear
losing their way. 3. The place they rested in, af
ter three days' march. They went out of the wil
derness of Sinai, and rested in the wilderness of
Paran. Note, All our removes in this world are
but from one wilderness to another. The changes
which we think will be for the better do not al
ways prove so; while we carry about with us, wher
ever we go, the common infirmities of human na-
ure, we must expect, wherever we go, to meet

with its common calamities; wc should never be at
rest, never at home, till we come to heaven, and all
will be well there.
II. A particular draught of the order of their
march, according to the late model. 1. Judah's
squadron marched first, v. 14 . . 16. The leading
standard, now lodged with that tribe, was an earn
est of the sceptre, which in David's time should be
committed to it, and looked further to the Captain
of our salvation, of whom it was likewise foretold,
that unto him should the gathering of the people be.
2. Then came those two families of the Levites
which were instructed to carry the tabernacle. As
soon as ever the cloud was taken up, the tabernacle
was taken down, and packed up for removing, v.
17. And here the six waggons came laden with
the more bulky part of the tabernacle. This fre
quent removing of the tabernacle in all their jour-
nies signified the mOveableness of that ceremonial
dispensation. That which was so often shifted
would at length vanish away, Heb. 8. 13. 3. Reu
ben's squadron marched forward next, taking place
after Judah, according to the commandment of the
Lord, v. 18. . 20. 4. Then the Kohathites followed
with their charge, the sacred furniture of the ta
bernacle, in the midst of the camp, the safest and
most honourable place, v. 21. And they, that is,
(says the margin,) the Gershonites, and Mararites,
did set up the tabernacle against they came; and
perhaps it is expressed thus generally, because, if
there was occasion, not those Levites only, but the
other Israelites that were in the first squadron, lent
a hand to the tabernacle to hasten the rearing of it
up, even before they set up their own tents. 5.
Ephraim's squadron followed next after the ark,
(v. 22 . . 24. ) to which some think, the Psalmist al
ludes, when he prays, (Ps. 80. 2.) Before Ephraim,
Benjamin and Manasseh, the three tribes that com
posed this squadron, stir up thy strength; (and the
ark is called his strength, Ps. 78. 61.) and come and
save us. 6. Dan's squadron followed last,?;. 25 . . 27.
It is called the rearward, or gathering host, of all
the camps, because it gathered up all that were
left behind; not the women and children, those we
may suppose were taken care of by the heads of
their families, in their respective tribes; but all the
unclean, the mixed multitude.and all that were weak
and feeble, and cast behind in their march. Note,
He that leadeth Joseph like a flock, has a tender
regard to the hindmost, (John 17. 12.) that cannot
keep pace with the rest, and of all that are given
him, he will lose none. See Ezek. 34. 16.
-29. And Moses said unto Hobab, the son
of Raguel the Midianite, Moses' father-in-
law, We are journeying unto the place of
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 con
cerning Israel. 30. And he said unto him,
I will not go ; but I will depart to mine own
land, and to my kindred. 31. And he said,
Leave us not I pray thee : forasmuch as
thou knowest how we are to encamp in the
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. And they departed from
the mount of the Lord three days' journey :
and the ark of the covenant of the Lord
went before them in the three days' journey,

496

NUMBERS, X.

to search out a resting-place for them. 34.
And the cloud of the Lord was upon them
by day, when they went out of the camp.
35. And it came to pass, when the ark set
forward, that Moses said, Rise up, Lord,
and let thine enemies be scattered, and let
them that hate thee flee before thee. 36.
And when it rested, he said, Return, O
Lord, unto the many thousands of Israel.
Here is,
I. An account of what passed between Moses and
Hobab, now upon this advance which the camp of
Israel made toward Canaan. Some think that Ho
bab was the same with Jethro, Moses's father-in-
law, and that the story, Exod. 18. should come in
here: it seems more probable that Hobab was the
son of Jethro, alias Reuel, or Raguel, (Exod. 2. 18.)
and that when the father, being aged, went to his
own land, (Exod. 18. 27.) he left his son Hobab with
Moses, as Barzillai left Chimham with David; and
the same word signifies both a father-in-law, and a
brother-in-law. Now this Hobab stopped content
edly with Israel while they encamped at mount Si
nai, near his own country; but now they were re
moving, he was for going back to his own country
and kindred, and his father's house.
Here is, 1. The kind invitation Moses gives him
to go forward with them to Canaan, v. 29. He
tempts him with a promise that they would certain
ly be kind to him, and puts God's word in for secu
rity, The Lord hath spoken good concerning Israel.
As if he had said, " Come, cast in thy lot among
us, and thou shalt fare as we fare; and we have the
Sromise of God for it, that we shall fare well."
Tote, Those that are bound for the heavenly Ca
naan should invite and encourage all their friends
to go along with them, for we shall have never the
less of the treasures of the covenant, and the joys
of heaven, for others coming in to share with us.
And what argument can be more powerful with us
to take God's people for our people, than this, that
God hath spoken good concerning them. It is good
having fellowship with those that have fellowship
with God, (1 John 1. 3.) and going with those with
whom God is, Zech. 8. 23.
2. Hobab's inclination, and present resolution, to
go back to his own country, v. 30. One would
have thought that he who had seen so much of the
special presence of God with Israel, and such sur
prising tokens of his favour to them, should not
nave needed much invitation to embark with them.
But his refusal must be imputed to the affection he
had for his native air and soil, which was not over
powered, as it ought to have "been, by a believing
regard to the promise of God, and a value for co
venant-blessings. He was indeed a son of Abra
ham's loins, (for the Midianites descended from
Abraham by Keturah,) but not an heir of Abra
ham's faith, (Heb. 11. 8.) else he had not given
Moses this answer. Note, The things of this
world which are seen, draw strongly from the pur
suit of the things of the other world, which are not
seen. The magnetic virtue of this earth prevails
with most people above the attractives of heaven
itself. .
3. The great importunity Moses used with him
to alter his resolution, v. 31, 32. He urges, (1.)
That he might be serviceable to them, " We are to
encamp in the wilderness," (a country well known
to Hobab,) "and thou mayest be to us instead of
eyes, not to show us where we must encamp, nor
what way we must march," (the cloud was to di
rect that,) " but to show us the conveniences and
inconveniences of the place we march through, and

encamp in, that we may make the best use we can
ofthe conveniences, and the best fence we can
against the inconveniences." Note, It will very well
consist with our trust in God's providence, to make
use of the help of our friends in those things where
in they are capable of being serviceable to us. Even
they that were led by miracle must not slight the
ordinary means of direction,. Some think that Mo
ses suggests this to Hobab, not because he expected
much benefit from his information, but to please
him with the thought of being some way useful to
so great a body, and so to draw him on with them, by
inspiring him with an ambition to obtain that hon
our. Calvin gives quite another sense of this place,
very agreeably with the original, which yet I do
not find taken notice of by any since. "Leave us
not, I pray thee, but come along, to share with us
in the promised land, for therefore hast thou known
our encampment in the wilderness, and hast been to
us instead of eyes; and we cannot make the amends
for sharing with us in our hardships, and doing us so
many good offices, unless thou go with us to Canaan.
Surely, for this reason, thou didst set out with us,
that thou mightest go on with us." Note, Those
that have begun well should use that as a reason
for their persevering,because otherwise they lose the
benefit and recompense of all they have done and
suffered. (2.) That they would be kind to him,
(v. 32. ) What goodness the Lord shall do to us, the
same will we do to thee. Note, [1.] We can give
only what we receive. We can do no more service
and kindness to our friends, than God is pleased to
put it into the power of our hand to do. This- is
all we dare promise, to do good, as God shall ena
ble us. [2.] Those that share with God's Israel in
their labours and hardships, shall share with them in
their comforts and honours. Those that are will-.
ing to take their lot with them in the wilderness,
shall have their lot with them in Canaan; if we suf
fer with them, we shall reign with them, 2 Tim. '2.
12. Luke, 22. 28, 29.
We do not find any reply that Hobab here made
to Moses, and therefore we hope that his silence
gave consent, and he did not leave them, but that,
when he perceived he might be useful, he prefer-.
red that before the gratifying of his own inclination;
in this case he left us a good example. And we
find (Judg. 1. 16. 1 Sam. 15. 6.) that his family
was no loser by it
II. An account of the communion between God
and Israel in this remove. They left the m-iunt of
the Lord, (v. 33.) that mount Sinai, wnere they
had seen his glory and heard his voice, and had
been taken into covenant with him; (they must not
expect that such appearances of God to them, as
they had there been blessed with, should be con
stant;) they departed from that celebrated moun
tain, which we never read of in scripture any more,
unless with reference to these past stories; now
farewell, Sinai, Zion is the mountain of which God
has said, This is my rest for ever, (Ps. 132. 14.)
and of which we must say so. But when they left
the mount of the Lord, they took with them the
ark of the covenant of the Lord, by which their
stated communion with God was to be kept up. For,
1. By it God did direct their paths. The ark of
the covenant went before them, some think, in
place, at least, in this remove; others think, only
in influence; though it was carried in the midst of
the camp, yet the cloud that hovered over it direct
ed all their motions. The ark, that is, the God of
the ark, is said to search out a resting-place for
them; not that God's infinite wisdom and know
ledge need to make searches, but every place they
were directed to was as convenient for them, as if
the wisest man they had among them had been em
ployed to go before them, and mark out the camp

NUMBERS, XL

497

to the best advantage. Thus Canaan is said to be a
land which God spied out, Ezek. 20. 6.
2. By it they did in all their ways acknowledge
God, looking upon it as a token of God's presence:
when that moved, or rested, they had their eye up
unto Grid. Moses, as the mouth of the congrega
tion, lifted up a prayer, both at the removing and
the resting of the ark; thus their going out and
coming in were sanctified by prayer, and it is an ex
ample to us to begin and end every day's journey,
and every day's work, with prayer.
( 1. ) Here is his prayer when the ark set forward,
(v. 35.) Rise up, Lord, and let thine enemies be
scattered. They were now in a desolate country,
but they were marching towards an enemy's coun
try, and their dependence was upon God for success
and victory in their wars, as well as for direction
and supply in the wilderness. David used this
prayer long after, (Ps. 68. 1.) for he also fought the
Lord's battles. Note, [1.1 There are those in the
world that are enemies to God, and haters of him:
secret and open enemies; enemies to his truths, his
laws, his ordinances, his people. [2.] The scat
tering and defeating of God's enemies, is a thing to
be earnestly desired, and believingly expected, by
all the Lord's people. This prayer is a prophecy.
Those that persist in rebellion against God are has
ting toward their own ruin. [3.] For the scatter^
ing and defeating of God's enemies, there needs no
more but God's arising. When God arose to judg
ment, the work was soon done, Ps. 76. 8, 9. " Rise,
Lord, as the sun riseth, to scatter the shadows of
the night. " Christ's rising from the dead scattered
his enemies, Ps. 68. 18.
(2.) His prayer when the ark rested, v. 36. [1.]
That God would cause his people to rest So some
read it, "Return, O Lord, the many thousands of
Israel, return them to their rest again, after this fa
tigue. " Thus it is said, (Isa. 63. 14. ) The Spirit of
the Lord caused him to rest. Thus he prays that
God would give Israel success and victory abroad,
and peace and tranquillity at home. [2.] That
God himself would take up his rest among them.
So we read it, Return to the thousands of Israel,
the ten thousand thousand. So the word is. Note,
First, The church of God is a great body; there
are many thousands belonging to God's Israel. Se
condly, We ought in our prayers to concern our
selves for this body. Thirdly, The welfare and
happiness of the Israel of God consist in the contin
ual presence of God among them. Their safety
consists not in their numbers, though they are thou
sands, many thousands, but in the favour of God
and his gracious return to them, and residence with
them. These thousands are ciphers, he is the
figure, and upon this account, Happy art thou, O
Israel, who is like unto thee, O people!
CHAP. XI.
Hitherto things had gone pretty well in Israel, little inter
ruption had been given to the methods of God's favour to
them since the matter ofthe golden calf; the people seem
ed teachable in marshalling and purifying the camp, the
princes devout and generous in dedicating the altar, and
there was good hope that they would be in Canaan pre
sently. But at this chapter begins a melancholy scene,
the measures are all broken, God is turned to be their
Enemy, and fights against them — and it is sin, sin, that
makes all this mischief. I. Their murmurings kindled a
fire among them, which yet was soon quenched by the
prayer of Moses, v. 1 . . 3. II. No sooner was the fire
of judgment quenched, than the fire of sin breaks out
again, and God takes occasion from it to magnify both
his mercy and his justice. 1. The people fret for want
of flesh, v. 4 . . 9. 2. Moses frets for want of help, v. 10
..15. Now, (1.) God promises to gratify them both;
to appoint help for Moses, (v. 16, 177) and to give the
people flesh, v. 18. .23. And, (2.) He presently makes
good both these promises. For, [1.] the Spirit of God
qualifies the seventy elders for the government, v. 24 . .
Vol. I.-3R

30.peop them

[2.] The power of God brings quails to feast the
ile, v. 31, 32. Yet, [3.] The Justice of God plagued
n for their murmurings, v. 33. .35.
1. A ND when the people complained, it
J\ displeased the Lord : and the Lord
heard it; and his anger was kindled ; and
the fire of the Lord burnt among them, and
consumed them that were in the uttermost
parts of the camp. 2. And the people cried
unto Moses ; and when Moses prayed unto
the Lord, the fire was quenched. 3. And
he called the name of the place Taberah ;
because the fire of the Lord burnt among
them. Here is,
1. The people's sin. They complained, v. 1.
They were, as it were, complainers. So it is in the
margin. There were some secret grudgings and dis
contents among them, which as yet did not break
out into an open mutiny. But how great a matter
did this little fire kindle ! They had received from
God excellent laws and ordinances, and yet no
sooner were they departed from the mount of the
Lord, than they began to quarrel with God himself.
See in this, (1.) The sinfulness of sin, which takes
occasion from the commandment to be the more
provoking. (2.) The weakness ofthe law through
the flesh, Rom. 8. 3. The law discovered sin, but
could not destroy it; checked it, but could not con
quer it.
They complained. Interpreters inquire what
they complained of; and truly, when they were
furnished with so much matter for thanksgiving,
one may justly wonder where they found any mat
ter for complaint; we may conclude, that those
who complained did n°t all agree in the cause.
Some, perhaps, complained that they were remov
ed from Mount Sinai, where they had been at rest
so long, others that they did nof remove sooner:
some complained ofthe weather, others of the ways:
some, perhaps, thought three days' journey was too
long a march, others thought it not long enough,
because it did notbring them into Canaan. When
we consider how their camp was guided, guarded,
graced, what good victuals they had, and good
company, and what care was taken of them in their
marches, that their feet should hot swell, nor their
clothes wear, (Deut. 8.4.) we may ask, "What
could have • been done more for a people to make
them easy?" And yet they complained. Note,
Those that are of a fretful discontented spirit will
always find something or other to quarrel with,
though the circumstances of their outward condition
be ever so favourable.
2. God's just resentment of the affront given to
him by this, sin. The Lord heard it, though it does
not appear that Moses did. Note, God is acquaint
ed with the secret frettings and murmurings of the
heart, though they are industriously concealed from
men. What he took notice of, he was much dis
pleased with, and his anger was kindled. Note,
Though God graciously gives us leave to complain
to him when there is cause, (Ps. 142. 2.) yet he is
justly provoked, and takes it very ill, if we com
plain of him when there is no cause; such conduct
m our inferiors provokes us.
3. The judgment wherewith God chastised them
for this sin. The fire of the Lord burnt among
them, such flashes pf fire from the cloud as had
consumed Nadab and Abihu.' The fire of their
wrath against God burned in their minds/(Ps, 39.
3.) and justly does the fire of God's wrath fasten
upon their bodies. We read of their murmurings
several times, when thev came first out of Egypt,

498

NUMBERS, XI.

Exod. 15, and 16, and 17. But we do not read, of
any plagues inflicted on them for their murmurings,
as these were now; for now they had had great
,experience of God's care of. them, and therefore
how to distrust them was so much the more inex
cusable. Now a. fire was kindled against Jacob,
(Ps. 78. 21.) but, to show how unwilling God was
to contend with them, it fastened on those only that
were in the uttermost parts of the camp. Thus
God's judgments came upon them gradually, that
they might take warning.
4. Their cry to Moses, who was their tried in
tercessor, v. 2. When he slew them, then they
sought him, and made their application to Moses to
stand their friend. Note, (1.) When we complain
without cause, it is just with God to give us cause to
complain. (2.) Those that slight Gpd's friends
when they are in prosperity, would be glad to make
them their friends when they are in distress : Fa
ther Abraham, send Lazarus.
5. The prevalency of Moses's intercession for
them; when Moses prayed unto the Lord, (he was
always ready to stand in the gap to turn away the
wrath of God,) God had respect to him and his of
fering, and the fire was quenched. By this it ap
pears that God delights not in punishing, for when
he has begun his controversy, he is soon prevailed
with to let it fall. Moses was one of those worthies
who by faith quenched the violence of fire.
6. A new name given hereupon to the place, to
perpetuate the shame of a murmuring people, and
the honour of a righteous God; the place was call
ed Taberah, a burning, (v. 3.) that others might
hear and fear, and take warning not to sin as they
.did, lest they should smart as they did, 1 Cor. 10, 10.
4. And the mixed multitude that was
among them fejl a lusting : and the children
of Israel also wept again, and said, Who
shall give us flesh to eat] 5. We remem
ber the fish which we did eat in Egypt free
ly ; the cucumbers, and the melons, and the
leeks, and the onions, and the garlick : 6.
But now our soul is dried away: there is
nothing at all, besides this manna, before
our eyes. 7. And the manna was as cori
ander-seed, and the colour thereof as the
.colour of bdellium. 8. And the people
went about, and gathered it, and ground it
in mills, or beat it in a mortar, and baked it
in pans, and made cakes of it: and the
taste of it was as the taste of fresh oil. 9.
And when the dew fell upon the camp in
the night, the manna fell upon it. 1 0. Then
Moses heard the people weep throughout
their families, every man in the door of his
tent : and the anger of the Lord was kin
dled greatly ; Moses also was displeased.
11. And Moses said unto the Lord,
Wherefore hast thou afflicted thy servant?
and wherefore have I not found favour in
thy sight, that thou layest the burden of all
this people upon me? 12. Have I conceiv
ed all this people? have I begotten them;
that thou shouldest say unto me, Carry them
in thy bosom, as a nursing father beareth the
sucking child, unto the land which thou
swarest unto their fathers? 13. Whence

should I haye flesh to give unto all this peo
ple? 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. 15. And if thou
deal thus with, me, kill me, I pray thee, out
of hand, if I have found favour in thy sight;
and let me not see my wretchedness.
These verses represent things sadly unhinged,
and out of order, in Israel: both the people and the
prince uneasy. , *. .
1. Here is the people fretting and speaking against
God himself, (as it is interpreted, Ps. 78. 19.) not
withstanding his glorious appearances both to them,
and for them.
Observe, 1. Who were the criminals. (1.) The
mixt multitude began, they fell a lusting, v. 4. The
rabble that came with them out of Egypt, expect
ing only the land of promise, but not a state oipro-
bation in the way to it. They were hangers on,
who took hold of the skirts of the Jews, and would
not go with them, only because they knew not how
to live at home, and were minded to seek their for
tunes (as we say) abroad. These were the disor
dered sheep that infected the flock,the leaven that
leavened the whole lump. Note, A few factious,
discontented, ill-natured people may do a great deal
of mischief in the best societies, if great care be
not taken to discountenance them. Such as these
are an untoward generation, from which it is our
wisdom to save ourselves, Acts 2. 40. (2.) Even
the children of Israel took the infection, as we are
informed, v. 4. The whole seed joined themselves
to the people of these abominations. The mixed
multitude here spoken of were not numbered with
the children of Israel, but set aside as a people God
made no account of, and yet the children of Israel,
forgetting their own character and distinction, herd
ed themselves with them, and learned their way;
as if the scum and outcasts of the camp were to he
the privy-counsellors of it. The children of Israel,
a people near to God, and highly privileged, yet
drawn into rebellion against him ! Oh how little
honour has God in the world, when even the people
which he formed for himself, to show forth his
praise, were so much a dishonour to him ! There
fore let none think that their external professions
and privileges will be their security, either against
Satan's temptations to sin, or God's judgments for
sin: see 1 Cor. 10. 1, 2, 12.
2. What was the crime; they lusted and mur
mured. Though they had been lately corrected
for this sin, and many of them overthrown for it, as
God overthrew Sodom and Gomorrah, and the
smell of the fire was still in their nostrils, yet they
returned to it, see Prov. 27. 22.
( 1. ) They magnified the plenty and dainties they
had had in Egypt, (t». 5. ) as if God had done them
a great deal of wrong in taking them thpnce. While
they were in Egypt, they sighed by reason of their
burthens, for their lives were made bitter to them
with hard bondage; and yet now they talk of Egypt
as if they had all lived like princes there, when this
serves as a colour for their present discontent. But,
with what face can they talk of eatin g fish in Egypt
freely, or for nought, as if it cost them nothing,
when they paid so dear for it with their hard ser
vice? They remember the cucumbers, and the me
lons, and the leeks, and the onions, and the garlick,
(precious stuff indeed to be fond of!) but they do
not remember the brick-kilns, and the task-mas
ters, the voice of the oppressor, and the smart bf
the whip. No, these are forgotten by these un •
grateful people.

NUMBERS, Xl.

499

(2. ) They were sick of the good provision God |
had made for them, v. 6. It was bread from hea
ven, angel's food; to show how unreasonable their
complaint was, it is here described, v. 7 ••9. It
was good for food, and pleasant to the' eye, every.
grain like an orient pearl; it was wholesome foodj
and nourishing; it was not to be calleddry bread,
for it tasted like fresh oil; it was agreeable (the
Jews say, Wisd. 16. 20.) to every man's palate; and
tasted as he would have it; and though it was still
the same, yet, by the different ways of dressing it,
it yielded them a grateful variety: it cost them no
money nor care, for it fell in the night while they
slept; and the labour of; gathering it was not worth
speaking of; they lived upon free quarter, and yet
could talk of Egypt's cheapness, and the fish they
ate there freely. Nay, which was much more
valuable than all this, the manna came from the
immediate power and bounty of God, not from
common providence, but from special favour. It
was, as God's compassion, new every morning, al
ways fresh, not as their food who live on ship
board. While they lived on manna, they seemed
to have been exempted from the curse which sin
has brought on man, that in the sweat of his face
should he eat bread. And yet they speak ofthe
manna with such scorn as if it were' not good
enough to be meat for swine. Our soul is dried
away. They speak as if God dealt hardly with
them, in allowing them no better food; at first they
admired it, Exod. 16. 15. What is this? "What
a curious precious thing is this!" But now they de
spised it. Note, Peevish discontented mind s_ will
find fault with that which has no fault in it, but that
it is too good for them. It is very provoking to God
to undervalue his favours, and to put a but upon
cur common mercies. Nothing but manna. Those
that might be very happy often make themselves
very miserable by their discontents.
(3. ) They could not be satisfied unless they had
flesh to eat They brought flocks and herds with
them in great abundance out of Egypt; "but either
they were covetous,, and could not find in their
hearts to kill them, lest they should lessen their
flocks; (they must have flesh as cheap as they had
bread, or, they would not be pleased;) or else' they
were curious, beef and mutton would not please
them, they must have something more nice and
delicate, like the fish they did eat in Egvpt. Food
would not serve, they must be feasted; they had
feasted with God upon the peace-offerings, which
the\ have their share of; but it seems God did not
keep a table good enough for them, they must have
daintier bits than any that came to his altar. Note,
It is an evidence of the dominion of the carnal mind,
when we are solicitous to have all the delights and
satisfactions of sense wound up to the height of plea-
sureableness. Be not desirous of dainties, Prov. 23.
1--3. If God give us food convenient, we ought to
be thankful, though we do not eat tlie fat and drink
the sweet.
(4. ) They distrusted the power and goodness of
God, as insufficient for their supply; Who will give
us fiesh to eat? taking it for granted that God could
not Thus this question is commented upon, (Ps.
78. 19, 20. ) Can he give flesh also? Though he had
given them flesh with their bread once, when he
saw fit, (Exod. 16. 13.) they might have expected
that he would have done it again, and in mercy, if,
instead of murmuring, they had prayed. Note, It
is an offence to Ged to let our desires go beyond our
faith. (5.) They were eager and importunate in their
desires; they lusted a lust, (so the word is,) lusted
greatly and greedily* till they wept again for vexa
tion. So childish were the children of Israel, and
so humoursome, they cried, because they had not

what they would have, and when they would have
it They did not offer up this desire to God, but
would rather be beholden to any one else than to
him. We should not indulge ourselves in any de
sire which we cannot in faith turn into prayer, as
we cannot when we ask meat for our lust, Ps. 78.
18. For this sin, the anger of the Lord was kin
dled greatly against them, which is written for our
admonition, that we should not lust after evil things,
as they lusted, 1 Cor. 10. 6.
(6.) Flesh is good food, and may lawfully be eat
en, yet they are said to lust after evil things; what
is iawful of itself becomes evil to us, when it is
what God does not allot to us, and yet we eagerly
desire it.
II. Moses himself, though so , meek and good a
man, is uneasy upon this occasion. Moses also was
displeased. Now,
1. It must be confessed that the provocation was
very great. These murmurings of their's reflected
great dishonour upon God, and Moses laid to heart
the reproaches cast on him. They also created
great vexation to himself; they knew that he did
his utmost for their good, and that he did nothing,
nor could, without a divine appointment; and yet,
to be. thus continually teased and clamoured against
by an unreasonable ungrateful people, would break
in upon the temper even of Moses himself. God
considered this, and therefore we do not find that
he chid him for his uneasiness.
2. Yet Moses expressed himself otherwise than
becamehim upon this provocation, and came short
of his duty both to God and Israel in these expos
tulations. (1.) He undervalues the honour God
had put upon him, in making him the illustrious
minister of his power and grace, in the deliverance
and conduct of that peculiar people, which might
have been sufficient to balance the burthen. (2. )
He complains too much of a sensible grievance, and
lays too near his heart a little noise and fatigue. If
he,could not bear the toil of government, which
was but "running with the footman," how would
he bear the terrors of war, which was " contending
with horses?" He might easily have furnished
himself with considerations enough to enable him
to slight their clamours, and make nothing of them.
(3.) He magnifies his own performances, that all
the burthen of the people lay upon him; whereas
God himself did, in effect, ease him of all the bur
then. Moses needed not to be in care to provide
quarters for them, or victuals; God did all. And if
any difficult case happened, he needed, not to be
in any perplexity while he had the oracle to con
sult, and, in it, the divine wisdom to direct him, the
divine authority to back him and bear him out, and
almighty power itself to dispense rewards and pun
ishments. (4.) He is not so sensible as he ought
to be of the obligation he lay under, by virtue of the
divine commission and command, to do the utmost
he could for his people, when he suggests that, be
cause they were not the children of his body, there^
fore he was not concerned to take a fatherly care of
them, though God himself, who might employ him
as he pleased, had appointed him to be a father to
them. (5.) He takes too much to himself when he
asks, Whence should I have flesh to give them?
(v. 13. ) as if he were the housekeeper, and not God.
Moses gave them not the bread, John 6. 32. Nor was
it expected that he should give them the flesh, but
as an instrument in God's hand; and if he meant,
"Whence should God have it for them?" he too
much limited the power of the Holy One of Israel.
(6. ) He speaks distrustfully of the divine grace, when
he despairs of being able to bear all this people, v.
14. Had the work been much less, he could not have
gone through it in his own strength; but, had it
been much greater, through God strengthening

600

NUMBERS, XI.

him, he might have done it (7.) It was worst of
all passionately to wish for death, and desire to be
killed out of hand, because just at this time his life
was made a Utile uneasy to him, v. 15. Is this
Moses? is this the meekest of all the men on the
earth? Thebest have their infirmities, and fail some
times in the exercise of that grace which they are
most eminent for. But God graciously overlooked
Moses's passion at this time, and therefore we must
not be severe in our animadversions upon it, but
pray, Lord, lead us not into temptation.
16. And the Lord said unto Moses, Ga
ther unto me seventy men of the elders of
Israel, whom thou knowest to be the elders
ofthe people, and officers over them ; and
bring them unto the tabernacle of the con
gregation, 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 spi
rit which is upon thee, and will put it upon
them; and they shall bear the burden of
the people with thee, that thou bear it not
thyself alone. 1 8. And say thou unto the
people, Sanctify yourselves against to-mor
row, 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
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, and it be loathsome
unto you: because that ye have despised
the Lord which is among you, and have
wept before him, saying, Why came we
forth out of Egypt? 21. And Moses said,
The people among whom I am, are six hun
dred thousand footmen ; and thou hast said,
I will give them flesh, 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 to
gether 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.
We have here God's gracious answer to both the
foregoing complaints, wherein his goodness takes
occasion, from man's badness, to appear so much
the more illustrious.
I. Provision is made for the redress of the griev
ances Moses complains of. If he find the weight
of government lie too heavy upon him, though he
was a little too passionate in his remonstrance, yet
he shall be eased, not by being discarded from the
government himself, as he justly might have been,
if God had been extreme to mark what he said
amiss, but by having assistants appointed him, who
should be, as the apostle speaks, (1 Cor. 12. 28.)
helps, governments, that is, helps in government,
not at all to lessen or eclipse his honour, but to make
the work more easy to him, and to bear the burthen
of the people with him. And, that this provision
might be both agreeable and really serv'<ceable,

- 1. Moses is directed to nominate the persons, v.
16. The people were too hot, and heady, and tu
multuous, to be intrusted with the election; Moses
must please himself hi the choice, that he may not
afterward complain. The number he is to choose
is seventy men, according to the number of the
souls that went down into Egypt. He must choose
such as he knew to be elders; that is, wise and ex
perienced men. Those that had acquitted them
selves best as rulers of thousands and hundreds,
(Exod. 18. 25.) purchase to themselves now this
good degree. " Choose such as thou knowest to be
elders indeed, and not in name only, .officers that
execute their office." We read of the same number
of elders (Exod. 24. 1.) that went up with Moses
to mount Sinai, but they were distinguished only
for that occasjon, these for a perpetuity; and ac
cording to this constitution, the Sanhedrim, or great
council of the Jews, which in after-ages sat at Jeru
salem, and was the highest court of judgment
among them, consisted of seventy men. Our Sav
iour seems to have had an eye to it in the choice of
seventy disciples, who were to be assistants to the
apostles, Luke 10.
2. God promises to qualify them. If they were
not found fit for the employ, they should be made
fit, else they might prove more a hindrance than
a help to Moses, v. 17. Though Moses had talked
too boldly with God, yet God does not therefore
break off communion with him; he bears a great
deal with us, and we must with one another; I will
come down (said God) and talk with thee when thou
art more calm and composed; and I will take ofthe
same spirit of wisdom, and piety, and courage, that
is upon thee, and put it upon them. Not that Mo
ses had the less of the Spirit for their sharing, nor
that they were hereby made equal with him; Mo
ses was still unequalled, (Deut. 34. 10.) but they
were clothed with a spirit of government propor
tionable to their place, and with a spirit of prophe
cy to prove their divine call to it, the government
being a theocracy. Note, (1.) Those whom God
employs in any service, he qualifies for it, and those
that are not in some measure qualified, cannot think
themselves duly called. (2.) All good qualifica
tions are from God; every perfect gift is from the
Father of lights.
II. Even the humour of the discontented people
shall be gratified too, that every mouth may be
stopped. They are bid to sanctify themselves, (v.
18. ) that is, to put themselves into a posture to re
ceive such a proof of God's power as should be a
token both of mercy and judgment Prepare to
meet thy God, O Israel, Amos 4. 12.
1. God promises, (shall I say?) he threatens ra
ther, that they should have their fill of flesh; that,
for a month together, they should not only be fed,
but feasted, with flesh, beside their daily manna;
and, if they had not a better government of their
appetites than now it appeared they had, they
should be surfeited with it, (v. 19, 20.) Ye shall
eat till it come out at your nostrils, and become
loathsome to you. See here, (1.) The vanity of all
the delights of sense; they will cloy but not satisfy:
spiritual pleasures are the contrary. As the world
passes away, so do the lusts of it, 1 John 2. 17.
What was greedily coveted, in a little time comes
to be nauseated. (2.) What brutish sins (and
worse than brutish) gluttony and drunkenness are:
they put a force upon nature, and make that the
sickness of the body which should be its health;
they are sins that are their own punishments, and
yet not the worst that attend them. (3.) What a
righteous thing it is with God to make that loath
some to men which they have inordinately lusted
after. God could make them despise flesh as much
as they had despised manna.

NUMBERS, XI.

501

2. Moses objects the improbability of making
good this word, v. 21, 22. If is an objection like
that which the disciples made, (Mark 8. 4.)
Whence can a man satisfy these men? Some ex
cuse Moses here, and construe what he says as only
a modest inquiry which way the supply must be ex
pected; but it savours too much of diffidence and
distrust of God to be justified. He objects the
number of the people, as if He, that provided
bread for them all, could not, by the same un
limited power, provide flesh too. He reckons it
must be the flesh either of beasts or fishes, because
they are the most bulky animals, little thinking
that the flesh of birds, little birds, should serve the
purpose. God sees not as man sees, but his
thoughts are above our's. He objects the greedi
ness of the people's desires, in that word, to suffice
them. Note, Even true and great believers some-:
times find it hard to trust God under the discourage
ments of second causes, and against hope to believe
in hope. Moses himself can scarcely forbear say
ing, Can God furnish a table in the wilderness?
when this was become the common cry. No doubt
this was his infirmity.
3. God gives a short but sufficient answer to the
objection, in that question, Is the Lord's hand
waxed short? v. 23. If Moses had remembered
the years of the right hand of the Most High, he
had not started all these difficulties, therefore God
reminds him of them, intimating that this objection
reflected upon the divine power, which he himself
had been so often, not only the witness, but the in
strument of. Had htf-forgotten what wonders the
divine power had wrought for that people, when it
inflicted the plagues of Egypt, divided the sea,
broadied the rock, and rained bread from heaven?
Was that power abated? Was God weaker than
he used to be? Or, was he tired with what he had
done? Whatever our unbelieving hearts may sug
gest to the contrary, it is certain, (1.) That God s
hand is not short, his power cannot be restrained in
the exerting of itself by any thing but his own will;
with him nothing is impossible. That hand is not
short which measures the waters, metes out the
heavens, (Isa. 40. 12.) and grasps the winds, Prov.
30. 4. (2.) That it is not waxed short. He is as
strong as ever he was, fainteth not, neither is wea
ry. And this is sufficient to silence all our distrusts,
when means fail us, 7* any thing too hard for the
Lord? God here brings Moses to this first princi
ple, sets him back in his lesson, to learn the ancient
name of God, The Lord God Almighty, and puts
the proof upon the issue, Thou shatt see whether
my word shall come to pass or not. This magnifies
God's word above all his name, that his works
never come short of it. If he speaks, it is done.
24. And Moses went out, and told the
people the words of the Lord, and gathered
the seventy men ofthe elders ofthe people,
and set them round about the tabernacle.
25. And the Lord came down in a cloud,
and spake unto him, and took of the spirit
that was upon him, and gave it unto the
seventy elders : and it came to pass, that,
when the spirit rested upon them, they pro*
phesied, and did not cease. 26. But there
remained two of the men in the camp, the
name of the one was Eldad, and the name
of the other Medad : and the spirit rested
upon them; and they were of them that
were written, but went not out unto the
tabernacle: and they prophesied in the

camp. 27. And there ran a young man,
and told Moses, and said, Eldad and Me
dad do prophesy in the camp. 28. And
Joshua the son of Nun, the servant of Mo
ses, one of his young men, answered and
said, My lord Moses, forbid them. 29. And
Moses said unto him, Enviest thou for my
sake? Would God that all the Lord's
people were prophets, and that the Lord
would put his spirit upon them ! 30. And
Moses gat him into the camp, he and the
elders of Israel.
We have here the performance of God's word to
Moses, that he should have help in the government
of Israel.
I. Here is the case of the seventy privy-counsel
lors in general. Moses though a little disturbed by
the tumult of the people, yet was thoroughly com
posed by the communion with God, and soon came
to himself again. And according as the matter was
concerted, 1. He did his part, he presented the
seventy elders before the Lord, round the taberna
cle, (v. 24.) that they might there stand ready to
receive the grace of God, in the place where he
manifested himself, and that the people also might
be witnesses of their solemn call. Note, Those
that expect favour from God must humbly offer
themselves and their service to him. 2. God was
not wanting to do his part. He gave of his Spirit
to the seventy elders, (v. 25.) which enabled them
whose capacities and education set them but on a
level with their neighbours, of a isudden to say and
do that which was extraordinary, and which proved
them to be under divine inspiration; they prophe-.
sied, and did not cease all that day, and (some
think) only that day. - They discoursed to the peo
ple of the things of God, and perhaps commented
Upon the law they had lately received, with admi
rable clearness, and fulness, and readiness, and
aptness of expression, so that all who heard them
might see and say, that God was with them of a
truth; see 1 Cor. 14. 24, 25. Thus, long afterward,
Saul was marked for the government by the gift of
prophecy, which came upon him for a day and a
night, 1 Sam. 10. 6, 11. When Moses was to fetch
Israel out of Egypt, Aaron was appointed to be his
prophet; (Exod. 7. 1.) but, now that God had
called him to other work, in his room Moses has
seventy prophets to attend him. Note, Those are
fittest "to rule in God's Israel that are well ac
quainted with divine things, and are apt to teach to
edification. II. Here is the particular case of two of them,
Eldad and Medad, probably two brothers.
1. They were nominated by Moses to be assistants
in the government, but they went not out unto the
tabernacle as the rest did, v. 26. Calvin conjec
tures that the summons was sent them, but that it
did not find them, they being somewhere out of the
way, so that, though they were written, yet they
were not called. Most think that they declined
coming to the tabernacle, out of an excess of
modesty and humility; being sensible of their own
weakness and unworthiness, they desired to be ex
cused from coming into the government. Their
principle was their praise; but their practice, in not
obeying order, was their fault.
,•.' 2. The Spirit of God found them out in the camp,
where they were hid among the stuff, and there
they prophesied, that is, they exercised their gift
of praying, preaching, and praising God, in some
private tent Note, The Spirit of God is not tied
to the tabernacle, but, like the wind, blows where

502

NUMBERS, XL

he listeth, John 3. 8. Whither can we go from that
Spirit? There was a special providence in it that
these two should be absent, for thus it appeared
that it was indeed a divine Spirit which the elders
were actuated by, and that Moses gave them not
that Spirit, but God himself. They modestly de
clined preferment, but God forces it upon them;
nay, they have the honour of being named, which
the rest have not : for they that humbled themselves
shall be exalted; and those are most fit for govern
ment who are least ambitious of it
3. Information of this is given to Moses, (v. 27.)
"Eldad and Medad do_prophesy in the camp;
there is a conventicle in such a tent, and Eldad and
Medad are holding forth there, from under the in
spection and presidency of Moses, and out of the
communion of the rest of the elders." Whoever
the person was that brought the tidings, he seems to
have looked upon it as an irregularity^
4. Joshua moves to have them silenced, (v. 28.)
My lord Moses, forbid them; it is probable that
Joshua himself was one of the seventy, which made
him the more jealous for the honour of their order.
He takes it for granted that they were not under
any necessitating impulse, for the spirit of the pro
phets is subject to the prophets, and therefore he
would have them either not to prophesy at all, or to
come to the tabernacle, and prophesy in concert
with the rest He does not desire that they should
be punished for what they had done, but only re
strained for the future. This motion he made from
a good principle, not out of any personal dislike to
Eldad and Medad, but out of an honest zeal for that
which he apprehended to be the unity of the church,
and in concern for the honour of God and Moses.
5. Moses rejects the motion, and reproves him
that made it, (v. 29.) ''Enviest thou for my sake? ;
Thou knowest not what manner of spirit thou art i
of. " Though Joshua was Moses's particular friend
and confidant, though he said this out of a respect
to Moses, whose honour he was very loath to see
lessened by the call of those elders, yet Moses re
proves him, and in him, all that show such a spirit
(1.) We must not secretly grieve at the gifts,
graces, and usefulness of others. It was the fault
of John's disciples, that they envied Christ's ho
nour, because it shaded their Master's, John 3. 26,
&c. (2. ) We must not be transported into heats
against the weaknesses and infirmities of others.
Granting that Eldad and Medad were guilty of an
irregularity, yet Joshua was too quick and too warm
upon them. Our zeal must always be tempered
with the meekness of wisdom; the righteousness of
God needs not the wrath of man, Jam. 1. 20. (3. )
We must not make the best and most useful men
heads of a party. Paul would not have his name
made use of to patronise a faction, 1 Cor. 1. 12, 13.
(4.) We must not be forward to condemn and
silence those that differ from us, as if they did not
follow Christ, because they do not follow him with
us, Mark 9. 38. Shall we reject those whom
Christ has owned? or restrain any from doing good
because they are not in every thing of our mind?
Moses was of another spirit; so far from silencing
these two, and quenching the spirit in them, that
he wishes all the Lord's peofile were prophets, that
is, that he would put his Spirit upon them. Not
that he would have any set up for prophets that
were not duly qualified, or that he expected that
the spirit of prophecy should be made thus com
mon; but thus he expresses the love and esteem he
had for all the Lord's people, the complacency he
took in the gifts of others, and how far he was from
being displeased at Eldad's and Medad's prophe
sying from under his eye. Such an excellent
spirit as this blessed Paul was of, rejoicing that
Christ was preached, though it was by those who

therein intended to add affliction to his bonds, Phil
1. 16. We ought to be pleased that God is served
and glorified, and good done, though to the lessen
ing of our credit, and the credit of our way.
6. The elders, now newly ordained, immediately
entered upon their administration; (v. 30.) when
their call was sufficiently attested by their prophe
sying, they went with Moses to the camp, and ap
plied themselves to business. Having received the
gift, they ministered the same as good stewards.
And now Moses was pleased that he had so many
to share with him in his work and honour. And,
(1.) Let the testimony of Moses be credited by
those who desire to be in power, That government
is a burthen. It is a burthen of care and trouble to
those who make conscience of the duty of it; and
to those who do not, it will prove a heavier burthen
in the day of account, when they fall under the
doom of the unprofitable servant that buried his
talent. (2.) Let the example of Moses be imitated
by those that are in power; let them not despise
the advice and assistance of others, but desire it,
and be thankful for it; not coveting to monopolize
wisdom and power. In the multitude of counsel
lors there is safety.
31. And there went forth a wind from
the Lord, and brought quails from the sea,
and let them fall by the camp, as it were a
day's journey on this side, and as it were a
day's journey on the other side, round about
the camp, as it were two cubits high
upon the face of the earth. 32. And the
people stood up all that day, and all that
night, and all the next day, and they
gathered the quails: he that gathered least
gathered ten homers: and they spread
them all abroad for themselves round about
the camp; 33. And while the flesh was
yet between 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-hat-
taavah: because there they buried the
people that lusted 35. And the people
journeyed from Kibroth-hattaavah unto
Hazeroth; and abode at Hazeroth.
God having performed his promise to Moses,
gave him assessors in the government, and proving
thereby the power he has over the spirits of men,
by his Spirit: he here performs his promise to the
people in giving them flesh, and proving thereby
his power over the inferior creatures,' and his do
minion in the kingdom of nature. Observe,
1. How the great people were gratified with flesh
in abundance, v. 31. A wind (a south-east wind,
as appears, Ps. 78. 26.) brought quails. It is un
certain what sort of animals they were ; the psalmist
calls them feathered fowl, or fowl of wing. The
learned Bishop Patrick inclines to agree with some
modern writers, who think they were locusts, a de
licious sort of food well known in those parts, the
rather, because they were brought with a wind,
lay in heaps, and were dried in the sun for use.'
Whatever they were, they answered the intention,
thev served for a month's feast for Israel; such an
indulgent Father was God to this froward family.
Locusts, that had been a plague to fruitful Egypt,
feeding upon the fruits, were a blessing to a barren
wilderness, being themselves fed upon.

NUMBERS, XII.

503

2. How greedy they were of this flesh that God
sent them; they flew upon the spoil with an insatia
ble appetite, not regarding what Moses had told
them from God, that they would surfeit upon it, v. j
32. Two days and a night they were at it, gather
ing flesh, till every master of a family had brought
home ten homers, (that was ten ass-loads,) at least.
David longed for the water of the well of Bethle
hem, but would not drink it, when he had it, be
cause it was obtained by venturing; much more
reason these Israelites had to refuse this flesh,
which was obtained by murmuring, and which they
might easily perceive, by what Moses said, was
given them in anger; but those that are under the
power of a carnal mind will have their lusts fulfil
led, though it be to the certain damage and ruin of
their precious souls.
3. How dear they paid for their feasts, when it
came into the reckoning, v. 33,. The Lord smote
them with a very great pjague; some bodily disease,
which probably was the effect of their surfeit, and
was the death of many of them, and those, it is
likely, the ringleaders in the mutiny. Note, God
often grants the desire of sinners in wrath, while he
denies the desires of his own people in iove. He
gave them their request, but sent leanness into their
soul, Ps. 106. 15. By all that was said to them
they were not>estranged from their lusts, and there<-
fore, while the meat was in their mouths, the wrath
of God came upon them, Ps. 78. 30, 31. What we
inordinately desire, if we obtain it, (we have reason
to fear,) will be some way or other a grief and cross
to us." God provided for them first, and then
plagued them, (1.) To save the reputation of his
own power; that it might not be said, "He would
not have cut them off, had he been able to suffice
them." . And, (2.) To show us the meaning of the
prosperity of sinners; it is their preparation for
ruin, they are fed as an ex for the slaughter.
Lastly, The remembrance of this is preserved
in the name given to the place, v. 34. Moses
called it Kibroth-hattaavah, the graves of lusters,
or of lust. And well it had been, if these graves
of Israel's lusters had proved the graves of Israel's
lust; the warning was designed to be so, but it had
not its due effect, for it follows, (Ps. 78. 32.) For
all this they sinned still.
CHAP. XII.
In the foregoing chapter we had the vexation which the
people gave to Moses ; in this we have his patience
tried by his own relations. I. Miriam and Aaron, his
own brother arid sister, affronted him, v. 1..3. II. God
called them to an account for it, v. 4 . .9. III. Miriam
was smitten with a leprosy for it, v. 10. IV. Aaron
submits, and Moses meekly intercedes for her, v.
11 . .13. V. She is healed, but put to shame for seven
days, v. 14. .16. And this is recorded to show that the
best persons and families have both their follies and
their crosses.
1. k ND Miriam and Aaron spake against
J\. Moses because of the Ethiopian
woman whom he had married: for he had
married an Ethiopian woman. 2. And
they said, Hath the Lord indeed spoken
only by Moses? hath he not spoken also by
us? And the Lord heard it. 3. (Now
the man Moses was very meek, above all
the men which were upon the face of the
earth.) Here is,
1. The unbecoming passion of Aaron and Miri
am, they spake against Moses," v. 1. If Moses,
that received so much honour from God, yet re
ceived so many slights and affronts from men, shall

any of us think such trials either strange or hard,
and be either provoked or discouraged by them?
But who would have thought that disturbance
should be created to Moses, (1.) From those that
were themselves serious and good; nay, that were
eminent in _ religion, Miriam a prophetess, Aaron
the high priest, both pf them joint commissioners
with Moses for the deliverance of Israel? Mic. 6.
4, I sent before thee, Moses, Aaron, and Miriam.
(2. ) From those that were his nearest relations, his
own brother and sister, who shone so much by rays
borrowed from him ? Thus the spouse complains,
(Cant. 1. 6.) My mother's children were angry
with me; and quarrels among relations are in a
special manner grievous: A brother offended is
harder to be won than a strong city. Yet this helps
to confirm the call of Mpses, and shows that his
advancement was purely by the divine favour, and
not by any compact or collusion with his kindred,
who themselves grudged at his advancement.
Neither did any of our Saviour's kindred believe
on him, John 7. 5, It should seem that Miriam
began the quarrel, and Aaron, not having been
employed or consulted in the choice of the seventy
elders, was for the present somewhat disgusted,
and so was thp sooner drawn in to take his sister's
part. It would grieve one to see the hand of Aaron
jin so many trespasses, but it shows that the law
made men priests which had infirmity. Satan
prevailed first with Eve, and by her with Adam;
see what need we have to take heed of being drawn
into quarrels by our relations, for we know not how
great a matter a little fire may kindle. Aaron
ought to have remembered how Moses stood his
friend, when God was angry with him for making
the golden calf, (Deut. 9. 20.) and not to have ren
dered him evil for good.
Two things they quarrelled with Moses about.
[1.] About his marriage: some think a late mar
riage with a Cushite or Arabian; others because of
Zipporah, whom, on this occasion, they called, in
scorn, an Ethiopian woman; and who, they insi
nuated, had too great an influence upon Moses in
the choice of these seventy elders; perhaps there
was some private falling out between Zipporah and
Miriam, which occasioned some hot words, and one
peevish reflection introduced another, till Moses.
and Aaron came to be interested. [2.] About his
government; not the mismanagement of it, but the
monopolizing of it, v. 2, " Hath the Lord spoken
only by Moses ?" Must he only have the choice of
the persons on whom the spirit of prophecy shall
come ? Hath he not spoken also by us ? Might not
we have had a hand in that affair, arid" 'preferred
our friends, as well as Moses his ? They could not
deny that God had spoken by Moses, but it was
plain that he had sometimes spoken also by them;
and that which they intended, was, to make them
selves equal with him, though God had so many
ways distinguished him. Note, Striving to be
greatest, is a sin which easily besets disciples them
selves, and it is exceeding sinful. Even those that
are well preferred, are seldom pleased if others be
better preferred. Those that excel are commonly
envied. 2. The wonderful patience of Moses under this
provocation. The Lord heard it, (v. 2.) but Moses
himself took no notice of it, for (v. 3. ) he was very
meek. He had a great deal of reason to resent the
affront; it was ill-natured and ill-timed, when the
people were disposed to mutiny, and had lately
given him a great deal of vexation with their mur
murings, which, would be in danger of breaking out
again, when, thus headed and countenanced by
Aaron andj>"Miriam; but he, as a deaf man, heard
not. When God's honour was concerned, as in the
case of the golden calf, no man more zealous than

504

NUMBERS, XII.

Moses, but when his own honour was touched, no
man more meek; as bold as a lion in the cause of
God, but as mihi as a lamb in his own cause. God's
people are the meek of the earth, (Zeph. 2. 3.) but
some are more remarkable than others for this
grace, as Moses, who was thus fitted for the work
he was called to, which required all the meekness
he had, and sometimes more. And sometimes the
unkindness of our friends is a greater trial of our
meekness than the malice of our enemies. Christ
himself records his own meekness, (Matth. 11. 29.)
lam meek and lowly in heart; and the copy of
meekness which Christ has set was without a blot,
that of Moses was not.
4. And the Lord spake suddenly unto
Moses, and unto Aaron, and unto Miriam,
Come out ye three, unto the tabernacle of
the congregation. And they three came
out. 5. And the Lord came down in the
pillar of the cloud, and stood in the door of
the tabernacle, and called Aaron and Miri
am : and they both came forth. 6. And he
said, Hear now my words : If there be a
prophet among you, I the Lord will make
myself known unto him in a vision, and will
speak unto him in a dream. 7. My servant
Moses is not so, who is faithful in all mine
house. 8. With him will I speak mouth
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 Mo
ses ? 9. And the anger of the Lord was
kindled against them ; and he departed.
Moses did not resent the injury done him, nor
complain of it to God, nor make any appeal to him,
but God resented it; he hears all we say in our
passion, and is a swift witness of our hasty speeches,
which is a reason why we should resolutely bridle
our tongues, that we speak not ill of others, and
why we should patiently stop our ears, and not take
notice of it, if others speak ill of us. I heard not,
for thou wilt hear, Ps. 38. 13 . . 15. The more
silent we are in our own cause, the more is God
engaged to plead it The accused innocent needs
to say butlfttle, if he knows the judge himself will
De his advocate.
I. The cause is called, and the parties are sum
moned forthwith to attend at the door of the taber
nacle, v. 4, 5. Moses had often showed himself
zealous for God's honour, and now God showed
himself zealous for his reputation; for those that
honour God he will honour, nor will he ever be
behind-hand with any that appear for him. Judges
of old sat in the gate of the city to try causes, and
so, on this occasion, the Shechinah in the cloud of
glory stood at the door ofthe tabernacle, and Aaron
and "Miriam, as delinquents, were called to the bar.
II. Aaron and Miriam were made to know, that,
great as they were, they must not pretend to be
equal to Moses, nor set up as rivals with him, v.
6 . . 8. Were they prophets of the Lord ? Of
Moses it might be truly said, He more.
It was true that God put a great deal of honour
upon the prophets; however men mocked them
ahd misused them, they were the favourites and
intimates of heaven. God made himself known to
them, either by dreams when they were^asleep, or
by visions when they were awake, and' by them
made himself known to others. And those are

happy, those are great, truly great, truly happy, to
whom God makes himself known. Now he does
it not by dreams and visions, as of old, but by the
Spirit of wisdom and revelation, who makes known
those things to babes, which prophets and kings
desired to see, and might not. Hence in the last
days, the days of the Messiah, the sons and daugh
ters are said to prophesy, (Joel 2. 28.) because
they shall be better acquainted with the mysteries
of the kingdom of grace than even the prophets
themselves were; see Heb. 1. 1, 2.
2. Yet the honour put upon Moses was far
greater, (v. 7.) My servant Moses is not so, he ex
cels them all. To recompense Moses for his meek
and patient bearing of the affronts which Miriam
and Aaron gave him, God not only cleared him,
but praised him; and took that occasion to give him
an encomium, which remains upon record to his
immortal honour; and thus shall they that are re
viled and persecuted for righteousness' sake, have
a great reward in heaven, Christ will confess them
before his Father and the holy angels. (1. ) Moses
was a man of great integrity and tried fidelity. He
is faithful in all my house. This is put. first in his
character, because grace excels gifts, love excels
knowledge, and sincerity in the service of God puts
a greater honour upon a man, and recommends him
to the divine favour, more than learning, abstruse
speculations, and an ability to speak with tongues.
This is that part of Moses's character which the
apostle quotes, when' he would show that Christ
was greater than Moses; making it out that he
was so in this chief instance of his greatness, for
Moses was faithful only as a servant, but Christ as
a son, Heb. 3. 2, 5, 6. God intrusted Moses to
deliver his mind in all things to Israel; Israel in
trusted him to treat for them with God; and he was
faithful to both. He said and he did every thing
in the management of that great affair as became an
honest good man, that aimed at nothing else but the
honour of God, and the welfare of Israel. (2.)
Moses was therefore honoured with clearer disco-
yeries of God's mind, and a more intimate commu
nication with God, than any other prophet whatso
ever. He shall, [1.] Hear more from God than
any other prophet, more clearly and distinctly;
With him will I speak mouth to mouth, or face to
face, (Exod. 33. 11.) as a man speaks to his friend,
whom he discourses with freely and familiarly, and
without any confusion or consternation, such as
sometimes other prophets were under; as Ezekiel,
and Daniel, and St John himself, when God spake
to them. By other prophets, God sent to his people
reproofs, and predictions of good or evil, which
were properly enough delivered in dark speeches,
figures, types, and parables; but by Moses hen gave
laws to his people, and the institution of holy"ordi
nances, which could by no means be delivered by
dark speeches, but must be expressed in the plain
est and most intelligible manner. [2.] He shall
see more of God than any other prophet; the
similitude of the Lord shall he behold, as he hath
seen in Horeb, when God proclaimed his name
before him. Yet he saw only the similitude of the
Lord, angels and glorified saints always behold the
face of our Father. Moses had the spirit of
prophecy in a way peculiar to himself, and which
set him far above all other prophets; yet he that is
least in the kingdom of heaven is greater than he,
much more does our Lord Jesus infinitely excel
him, Heb. 3. 1, &c.
Now let Miriam and Aaron consider who it was
that they insulted. Were ye not afraid to speak
against my servant Moses ? Against my servant,
against Moses ? so it runs in the original. " How
dare you abuse any servant 6f mine, especially such
a servant as Moses, who is a friend, a confidant,

NUMBERS, XII.

£05

and steward of the house ?" How durst they speak
to the grief and reproach of one whom God had so
much to say in the commendation of ? Might they
not expect that God would resent it, and take it as
an affront to himself ? Note, we have reason to be
afraid of saying or doing any thing against the ser
vants of God; it is at our peril if we do, for God
will plead their cause, and reckons that what
touches them touches the apple of his eye. It is a
dangerous thing to offend Christ's little ones, Matth.
18. 6. Those are presumptuous indeed, that are
not afraid to speak evil of dignities, 2 Pet. 2. 10.
III. God, having thus showed them their fault
and folly, next shows them his displeasure, v. 9,
The anger of the Lord was kindled against them,
of which perhaps some sensible indications were
given in the change of the colour of the cloud, or
some flashes of lightning from it But, indeed, it
was indication enough of his displeasure, that he
departed, and would not so much as hear their
excuse, for he needed not, understanding their
thoughts afar off; and thus he would show that he
was displeased. Note, The removal of God's pre
sence from us is the surest and saddest token of
God's displeasure against us. Woe unto us if he
depart; and he never departs, till we by our sin and
folly drive him from us.
10. And the cloud departed from off the
tabernacle; and, behold, Miriam 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 foolishly, and
wherein we have sinned. 12. Let her not
be as one dead, of whom the flesh is half-
consumed when he cometh out of his
mother's womb. 1 3. And Moses cried unto
the Lord, saying, Heal her now, O God,
I beseech thee. 14. And the Lord said
unto Moses, If her father had but spit in
her face, should she not be ashamed seven
days? let her be shut out from the camp
seven days, and after that let her be receiv
ed in again. 1 5. And Miriam was shut out
from the camp seven days : and the people
Journeyed not till Miriam was brought in
again. 16. And afterward the people re
moved from Hazeroth, and pitched in the
wilderness of Paran.
Here is,
I. God's judgment upon Miriam, v. 10, The
cloud departed from off that part of the tabernacle,
in token of God's displeasure, and presently Miriam
became leprous; when God goes, evil comes; ex
pect no good when God departs. The leprosy was
a disease often inflicted by the immediate hand of
God as the punishment of some particular sin, as.on
Gehazi for lying, on Uzziah for invading the priest's
office, and here on Miriam for scolding, and mak
ing mischief among relations. The plague of the
leprosy, it is likely, appeared in her face, so that it
appeared to all that saw her that she was struck
with it, with the worst of it, she was leprous as
snow; not only so white, but so soft; the solid flesh
losing its consistency, as that which putrefies does.
Her foul tongue (says Bishop Hall) is justly punish
ed with a foul face, and her folly in pretending to
be a ri ral with Moses is made manifest to all men,
for every one sees his face to be glcrious, and her's
Vol. i.— 3 S

to be leprous. While Moses needs a veil to hide
his glory, Miriam needs one to hide her shame.
Note, Those distempers which any way deform us
ought to be construed as a rebuke to our pride, and
improved for the cure of it, and under such hum
bling providences we ought to be very humble. It
is a sign that the heart is hard indeed, if the flesh
be mortified, and yet the lusts of the flesh remain
unmortified. It should seem that this plague upon
Miriam was designed for an exposition of the law
concerning the leprosy, (Lev. 13. ) for it is referred
to upon the rehearsal of that law, Deut. 24. 8, 9.
Miriam was struck with a leprosy, but not Aaron,
because she was first in the transgression, and God
would put a difference between those that mislead
and those that are misled. Aaron's office, though
it saved him not from God's displeasure, yet it
helped to secure him from this token of his displea
sure; it would not only have suspended him for
the present from officiating, when (there being no
priests but himself and his two sons) he could ill be
spared, but it would have rendered him and his
office mean, and would have been a lasting blot upon
his family. Aaron as priest was to be the judge of
the leprosy, and his performing that part of his
office upon this occasion, when he looked upon Mi
riam, and, behold, she was leprous, was a sufficient
mortification to him. He was struck through her
side, and he could not pronounce her leprous with
out blushing and trembling, knowing himself to be
equally obnoxious. This judgment upon Miriam is
improveable by us, as a warning to take heed of
putting any affront upon our Lord Jesus. If she was
thus chastised for speaking against Moses, what will
become of those that sin against Christ?
II. Aaron's submission hereupon; (v. 11, 12.) he
humbles himself to Moses, confesses his fault, and
begs pardon. He that but just now joined with his
sister in speaking against Moses, here is forced for
himself and his sister to make a penitent address to
him, and in the highest degree to magnify him, (as
if he had the power of God to forgive and heal,)
whom he had so lately vilified. Note, Those that
trample upon the saints and servants of God'will
one day be glad to make court to them; at furthest,
in the other world, as the foolish virgins to the wise
for a little oil, and the rich man to Lazarus for a
little water; and perhaps in this world, as Job's
friend to him for his prayers, and here Aaron to
Moses, Rev. 3. 9. In his submission, 1. He con
fesses his own and his sister's sin, v. 11. He speaks
respectfully to Moses, of whom he had spoken
slightly, calls him his lord, and now turns the re
proach upon himself, speaks as one ashamed of what
he had said; We have sinned, we have done foolish
ly: those sin, and do foolishly, who revile and speak
evil of any, especially of good people, or of those
in authority. Repentance is the unsaying of that
which we have said amiss; and it had better be un
said, than that we be undone by it. 2. He beg-s
Moses's pardon; Lay not this sin upon us. Aaron
was to bring his gift to the altar, but, knowing that
his brother had something against him, he, of all
men, was concerned to reconcile himself to his
brother, that he might be qualified to offer his gift.
Some think that this speedy submission, which God
saw him ready to make, was that which prevented
his being struck with a leprosy as his sister was.
3. He recommends the deplorable condition of his
sister to Moses's compassionate consideration; (v.
12.) Let her not be as one dead, that is, " Let her
not continue so separated from conversation, defiling
all she touches, and even to putrefy above ground as
one dead." He describes the misery of her case to
move his pity.
III. The intercession Moses made for Miriam;
(v. 13.) He cried unto the Lord with a loud voice;

506

NUMBERS, XIII.

because the cloud, the symbol of his presence, was
removed, and stood at some distance, and to express
his fervency in this request, Heal her now, O Lord,
I beseech thee. By this he made it appear that he
did heartily forgive herthe injury she had done him,
that he had not accused her to God, nor called for
justice against her; so far from that, that when
God in tenderness to his honour had chastised her
insolence, he was the first that moved for reversing
the judgment By this example we are taught to
pray for them that despitefully use us: and not to
take pleasure in the most righteous punishment in
flicted either by God or man on those that have
been injurious to us. Jeroboam's withered hand
was restored at the special instance and request of
the prophet against whom it had been stretched
out, 1 Kings 13. 6. So Miriam here was healed by
the prayer of Moses, whom she had abused, and
Abimelech by the prayer of Abraham, Gen. 20. 27.
Moses might have stood off, and have said, " She is
served well enough, let her govern her tongue
better next time," but, not content with being able
to say that he had not prayed for the inflicting of
the judgment, he prays earnestly for the removal
of it. This pattern of Moses, and that of our Sa
viour, Father, forgive them, we must study to con
form to.
IV. The accommodating of this matter, so as that
mercy and justice might meet together. 1. Mercy
takes place, so far as that Miriam shall be healed;
Moses forgives her, and God will. (See 2 Cor. 2.
10.) But, 2. Justice takes place, so far as that Mi
riam shall be humbled; (v. 14. ) Let her be shut out
from the camp seven days; that she herself might be
made more sensible of her fault, and penitent for it;
and that her punishment might be the more public,
and all Israel might take notice of it, and take
warning by it not to mutiny. If Miriam the pro
phetess be put under such marks of humiliation for
one hasty word spoken against Moses, what may
we expect for our murmurings? If this be done in
a green tree, what shall be done in the dry? See how
people debase and diminish themselves by sin, stain
their glory, and lay their honour in the dust; when
Miriam praised God, we find her at the head of the
congregation, and one of the brightest ornaments of
it, Exod. 15. 20. Now that she quarrelled with
God, we find her expelled as the filth and off-scour
ing of it.
A reason is given for her being put out of the
camp for seven days, because thus she ought to ac
cept ofthe punishment of her iniquity. If her father,
her earthly father, had but spit in her face, and so
signified his displeasure against her, would she not
be so troubled and concerned at it, and so sorry that
she had deserved it, as to shut herself up for some
time in her room, and not come into his presence,
or show her face in. the family, being ashamed of
her own folly and unhappiness? If such reverence
as this be owing to the fathers of our fiesh, when
they correct us, much more ought we to humble
ourselves under the mighty hand of the. Father of
spirits, Heb. 12. 9'. Note, When we are under the
tokens of God's displeasure for sin, it becomes us to
take shame to ourselves, and to lie down in that
shame, owning that to us belongs confusion of face.
If by our own fault and folly we expose ourselves
to the reproach and contempt of men, the just cen
sures of the church, or the rebukes of the Divine
Providence, we must confess that our Father justly
spits in our face, and be ashamed.
V. The hinderance that this gave to the people's
progress ;.(v. 15.) The people journeyed not till Mi
riam was brought in again. God did not remove
the cloud, and therefore they did not remove their
camp. This was intended, 1. As a rebuke to the
people, who were conscious to themselves of having

sinned after the similitude of Miriam's transgres
sion, in speaking against Moses: thus far, therefore,
they shall share in her punishment, that it shall re
tard their march forward toward Canaan. Many
things oppose us, but nothing hinders us, in the way
to heaven, so as sin does. 2. As a mark of respect
to Miriam. If the camp had removed during the
days of her suspension, her trouble and shame had
been the greater; therefore, in compassion to her,
they shall stay till her excommunication be taken
off, and she taken in again, it is probable, with the
usual ceremonies of cleansing of lepers. Note, Those
that are under censure and rebuke for sin ought to
be treated with a great deal of tenderness, and not
be over-loaded, no not with the shame they have
deserved, not counted as enemies, (2 Thess. 3. 15.)
but forgiven and comforted, 2 Cor. 2. 7. Sinners
must be cast out with grief, and penitents taken in
with joy. When Miriam was absolved and re-ad
mitted, the people went forward into the wilderness
of Paran, which joined up to the south border of
Canaan, and thither their next remove had been, if
they had not put a bar in their own way.
CHAR XIII.
It is a memorable and very melancholy story which is re
lated in this and the following chapter, of the turning
back of Israel from the borders of Canaan, when they
were just ready to set foot in it, and the sentencing of
them to wander and perish in the wilderness, for their
unbelief and murmuring. It is referred to Ps. 95. 7, &c.
and improved for warning to us Christians, Heb. 3. 7,
&c. In this chapter we have, I. The sending of twelve
spies before them into Canaan, v. 1 . . 16. 11. The in
structions given to these spies, v. 17.. 20. III. Their
executing of their commission according to their instruc
tions, and their return from the search, v. 21 . . 25. IV.
The report they brought back to the camp of Israel, v.
26.. 33.
1. k ND the Lord spake unto Moses,
J\. saying, 2. Send thou men, that they
may search the land of Canaan, which 1
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 Lord
sent them from the wilderness of Paran : all
those men were heads of the children of Is
rael. 4. And these were their names : Of
the tribe of Reuben, Shammua the son of
Zaccur. 5. Of the tribe of Simeon, Sha-
phat the son of Hori. 6. Of the tribe of
Judah, Caleb the son of Jephunneh. 7.
Of the tribe of Issachar, Igal the son of
Joseph. 8. Of the tribe of Ephraim, Oshea
the son of Nun. 9. Of the tribe of Ben
jamin, Palti the son of Raphu. 10. Ofthe
tribe of Zebulun, Gaddiel the son of Sodi.
11. 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
1 6. These are the names of the men which
Moses sent to spy out the land. And Moses
called Oshea the son of Nun, Jehoshua. 1 7.
And Moses sent them to spy out the land
of Canaan, and said unto them, Get you up

NUMBERS, XIII.

507

this way southward, and go up into the
mountain: 18. And see the land, what it
is; andthe people that dwelleth therein,
whether they be strong or weak, few or
many; 19. And what the land is that they
dwell in, whether it be good or bad ; and
what cities they be that they dwell in,
whether in tents, or in strong holds; 20.
And what the land is, whether it be fat or
lean, whether there be wood therein or not :
And be ye of good courage, and bring of the
fruit of the land. Now the time was the
time of the first-ripe grapes.
Here we have,
1. Orders given to send spies to search out the
land of Canaan. It is here said, God directed
Moses to send them, (v. 1, 2.) but it appears, by
the repetition of the story afterward, (Deut. 1. 22. )
that the motion came originally from the people;
they came to Moses, and said, H e will send men be
fore us; and it was the fruit of their unbelief. They
would not take God's word that it was a good land;
and that he would, without fail, put them in posses
sion of it: they could not trust the pillar of cloud
and fire to show them the way to it, but had a better
opinion of their own politics than of God's wisdom.
How absurd was it for them to send to spy out a
land which God himself had spied out for them; to
inquire the< way into it, when God himself had un
dertaken to show them the way! But thus we ruin
ourselves, by giving more credit to the reports and
representations of sense than to divine revelation;
we walk by sight, not by faith; whereas, if we will
receive the witness of men, without doubt, the wit
ness of God is greater. The people making this
motion to Moses, he (perhaps not aware of the un
belief at the bottom of it) consulted God in the case,
who bade him gratify the people in this matter, and
send spies before them; "Let them walk in their
own counsels. " Yet God was no way accessary to
the sin that followed, for the sending of these spies
was so far from being the cause of the sin, that, if
the spies had done their duty, and the people
their's, it might have been the confirmation of their
faith, and of good service to them.
2. The persons nominated that were to be em
ployed in this service, (v. 4, 8cc.) One of each tribe,
that it might appear to be the act of the people in
general; and ruiers, persons of figure in their re
spective tribes, some of the rulers of thousands or
hundreds, to put the greater credit upon their em
bassy: this was designed for the best, but it proved
to have this ill effect, that the quality of the per
sons occasioned the evil report they brought up to
be the more credited, and the people to be the more
influenced by it. Some think that they are all
named for the sake of two good ones that were
among them, Caleb and Joshua. Notice is taken of
the change of Joshua's name upon this occasion, v.
16. He was Moses's minister, but had been em
ployed, though of the tribe of Ephraim, as general
of the forces that were sent out against Amalek.
The name by which he was generally called and
known in his own tribe was Oshea, but Moses called
him Joshua, in token of his affection to him, and
power over him; and now, it should seem, he or
dered others to call him so, and fixed that to be his
name from henceforward. Oshea signifies a prayer
for salvation, Save thou; Joshua signifies a promise
of salvation, He will save; in answer to that prayer:
so near is the relation between prayers and pro
mises. Prayers prevail for promises, and promises
direct and encourage prayers. Some tliink that

Moses designed, by taking the first syllable of the
name Jehovah, and prefixing it to his name, which
turned Hoshea into Jehoshua, to put an honour
upon him, and to encourage him in this and all his
future services with the assurances of God's pre
sence. Yet after this he is called Hoshea, Deut.
32. 44. Jesus is the same name with Joshua, and
it is the name of our Lord Christ, of whom Joshua
was a type, as successor to Moses, Israel's captain,
and conqueror of Canaan. There was another of
the same name, who was also a type of Christ,
Zech. 6. 11. Joshua was the Saviour of God's
people from the powers of Canaan, but Christ is
their Saviour from thepowers of hell.
3. The instructions given to those spies. They
were sent into the land of Canaan, the nearest way,
to traverse the country,, and to take an account of
its present state, v. 17. Two heads of inquiry were
given them in charge, (1.) Concerning the land it
self; See what that is; (v. 18. and again, tj.19.) see
whether it be good or bad, and (v. 20. ) whether it
be fat or lean. All parts of the earth do not share
alike in the blessing of fruitfulness; some countries
are blest with a richer soil than others: Moses him
self was well satisfied that Canaan was a very good
land, but he sent these spies to bring an account of
it for the satisfaction of the people; as John Baptist
sent to Jesus, to ask whether he was the Christ, not
to inform himself, but to inform those he sent. They
must take notice whether the air was healthful or
no, what the soil was, and what the productions;
and, for the better satisfaction of the people, they
must bring with them some of the fruits. (2.)
Concerning the inhabitants — their number, few, or
many; their size and stature, whether strong able-
bodied men, or weak; their habitations — whether
they lived in tents, or houses, whether in open vil
lages, or in walled towns; whether the woods were
standing as in those countries that are uncultivated,
through the unskilfulness and slothfolness of the in
habitants; or whether the woods were cut down,
and the country made champaign, for the conveni
ence of tillage.
These were the things they were to inquire about.
Perhaps there had not been of late years such com
merce between Egypt and Canaan as there was in
Jacob's time, else they might have informed them
selves of these things without sending men on pur
pose to search. Observe the advantage we may
derive from books and learning, which acquaint
those that are curious and inquisitive with the state
of foreign countries, at a much greater distance
than Canaan was now froms Israel, without this
trouble and expense.
Moses dismisses the spies with this charge, Be
of good courage; intimating, not only that they
should be themselves encouraged against the diffi
culties of this expedition, but that they should bring
an encouraging account to the people, and make the
best of every thing. It was not only a great under
taking they were put upon, which required good
management and resolution, but it was a great trust
that was reposed in them, which required that they
should be faithful.
21. So they went up, and searched the
land, from the wilderness of Zin unto Re-
hob, as men come to Hamath. 22. And
they ascended by the south, and came unto
Hebron, where Ahiman, Sheshai, and Tal-
mai, the children of Anak, were. (Now
Hebron was built seven years before Zoan
in Egypt.) ,23. And they came unto the
brook of Eshcol, and cut down from thence
a branch with one cluster of grapes, and

508

NUMBERS, XIII.

they bare it between two upon a staff; and
they brought of the pomegranates, and of
the figs. 24. The place was called the
brook Eshcol, because of the cluster of
grapes which the children of Israel cut
down from thence. 25. And they returned
from searching of the land after forty days.
We have here a short account of the survey
which the spies made of the promised land. 1.
They went quite through it, from Zin in the south,
to Rehob, near Hamath, in the north, v. 21. See
ch. 34. 3, 8. It is probable they did not go altogeth
er, in a body, lest they should have been suspected,
and taken up; which there would be the more dan
ger of, if the Canaanites knew (and one would
think they could not but know) how near the Is
raelites were to them; but they divided themselves
into several companies, and so passed unsuspected,
as way-faring men. They took particular notice of
Hebron, (i;. 22.) probably, because near there was
the field of Machpelah, where the patriarchs were
buried, (Gen. 23. 2. ) whose dead bodies did, as it
were, keep possession of that land for their posteri
ty. To this sepulchre they made a particular visit,
and found the adjoining city in the possession of the
sons of Anak, who are here named. In that place
where they expected the greatest encouragements,
they met with the greatest discouragements.
Where the bodies of their ancestors kept possession
for them, the giants keep possession against them.
We are informed that they ascended by the south,
and came to Hebron, that is, "Caleb," say the
Jews, "in particular," for to his being there, we
find express reference, Josh. 14. 9, 12, 13. But
that others of the spies were there too, appears by
their description of the Anakim, v. 33. 3. They
brought a bunch of grapes with them, and some
other of the fruits of the land, as a proof of the ex
traordinary goodness of the country. Probably,
they furnished themselves with these fruits when
they were leaving the country and returning. The
cluster of grapes was so large, and so heavy, that
they hung it upon a bar, and carried it between two
of them, v. 23, 24. The place whence they took
it was, from this circumstance, called the valley of
the cluster; that famous cluster, which was to Is
rael both the earnest and the specimen of all the
fruits of Canaan. Such are the present comforts
which we have in communion with God, foretastes
of the fulness of joy we expect in the heavenly Ca
naan. We may see by them what heaven is.
26. And they went and came to Moses,
and to Aaron, and to all the congregation of
the children of Israel, unto the wilderness
of Paran, to Kadesh ; and brought back
word unto them, and unto all the congrega
tion, and showed them the fruit of the land.
27. And they told him, and said, We pame
unto the land whither thou sentest us, and
surely it floweth with milk and honey ; and
this is the fruit of it. 28. Nevertheless the
people 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. 30.

And Caleb stilled the people belore Moses,
and said, Let us go up at once and possess
it ; for we are well able to overcome it. 31.
But the men that went up with him said,
We be not able to go up against the people;
for they are stronger than we. 32. And
they brought up an evil report of the land
which they had searched unto the children
of Israel, saying, The land, through which
we have gone to search it, is a land that
eateth up the inhabitants thereof; and all
the people that we saw in it are men of
great stature. 33. And there we saw the
giants, the sons of Anak, which come of the
giants ; and we were in our own sight as
grashoppers, and so we were in their
sight. It is a wonder how the people of Israel had pa
tience to stay 40 days for the return of their spies,
when they were just ready to enter Canaan under
all the assurances of success they could have from
the divine power, and a constant series of miracles
that had hitherto attended them; but they distrust
ed God's power and promise, and were willing to
be held in suspense by their own counsels, rather
than be brought to a certainty by God's covenant.
How much do we stand in our own light by our un
belief! Well, at length the messengers return, but
they agree not in their report.
I. The majorpart discourage the people from go
ing forward to Canaan; and justly are the Israelites
left to this temptation, for putting so much confi
dence in the judgment of men, when they had the
word of God to trust to. It is a righteous thing, with
God to give those up to strong delusions, who will
not receive his truth in the love of it Observje their
report. 1. They cannot deny but that the land of *
Canaan was a very fruitful land; the bunch of grapes
they brought with them was an ocular demonstra
tion of it, v. 27. God had promised them a land
flowing with milk and honey, and the evil spies
themselves own that it is such a land. Thus even
out of the mouth of adversaries will God be glorifi
ed, and the truth of his promise attested. And yet
afterward they contradict themselves when they
say, (v. 32.) It is a land that eateth up the inhabit
ants thereof; as if, though it had milk, and honey,
and grapes, yet it wanted other necessary provis
ions; some think that there was a great plague in
the country at the time that they surveyed it, which
they ought to have imputed to the wisdom of the Di
vine Providence, which thus lessened the num
bers of their enemies, to facilitate their conquests,
but they invidiously imputed it to the unwhole-
someness of the air, and thence took occasion to
disparage the country. For this unreasonable fear
of a plague in Canaan, they justly were cut off im
mediately by a plague in the wilderness, ch. 14. 37.
But, 2. They represent the Conquest of it as alto
gether impracticable, and that it was to no purpose
to attempt it. The people are strong, (v. 28.) men
of agreat stature, (v. 32.) stronger than we, v. 31.
The cities are represented as impregnable fortress
es, they are walled and very great, v. 28. But no
thing served their ill-purpose more than a descrip
tion of the giants, which they lay a great stress up
on. We saw the children of Anak there, (v. 28. )
and again, we saw the giants, those men of a prodi
gious size, the sons of Anak, which come ofthe
giants, v. 33. They spake as if they were ready
to tremble at the mention of them, as they had
done at the sight of them. " Oh these tremendous

NUMBERS, XIV.

509

jrlants! when we were near them we were in our
own sight as grashoppers, not only little and weak,
but trembling and daunted." Compare Job 39. 20.
Canst thou make himafraidasagrashopper? Nay,
and so we were in their sight; they looked upon us
with as much scorn and disdain, as we. did upon
them with fear and trembling." So that upon the
whqle matter. they give it in as their judgment, We
be not able to go up against them, (v. 31.) and
therefore must think of taking some other course.
Now,, even if they had been to judge only by hu
man probabilities, they could not have been excus
ed from the imputation of cowardice. Were not
the hosts of Israel very numerous? Six hundred
thousand effective men, well-marshalled and mo
delled, closely embodied, and entirely united in in
terest and affection, constituted as formidable an
army as perhaps was ever brought into the field,
many a less has done more than perhaps the con
quering of Canaan was, witness Alexander's army.
Moses, their commander in chief, was wise and
brave; and if the people had put on resolution, and
behaved themselves valiantly, what could have
stood before them? It is true, the Canaanites were
strong, but they were dispersed, (v. 29.) Some
dwell in the south, and others in the mountains; so
that by reason of their distance, they could not
soon get together, and by reason of their divided in
terests, they' could not long keep together to oppose
Israel. The country being plentiful would subsist
an army, and though the cities were walled, if they
could beat them in the field, the strong-holds would
fall of course into their hands. And, lastly, as for
the giants, their overgrown stature would but make
them the better mark, and the bulkiest men have
not always the best mettle.
But though they deserved to be posted for cow
ards, that was not the worst, the scripture brands
them for unbelievers. It was not any human pro
babilities that they required to depend upon, but,
(1.) They had the manifest and sensible tokens of
God's presence with them, and the engagement of
his power for them. The Canaanites were stron
ger than Israel; suppose they were, but were they
stronger than the God of Israel? We are not able
to deal with them, but is not God Almighty able?
Have we not him in the midst of us? Does not he
go before us? And is any thing too hard for him?
Were we as grashoppers before the giants, and are
not they less than grashoppers before God? Their
cities are walled against us, but can they be walled
against heaven? Beside this, (2.) They had ve
ry great experience of the length and strength of
God's arm, lifted up and made bare on their behalf.
Were not the Egyptians as much stronger than
they, as the Canaanites were? And yet, without
a sword drawn by Israel, or a stroke struck, the
chariots and horsemen of Egypt were quite routed
and ruined; the Amalekites took them at great dis
advantages, and yet they were discomfited. Mira
cles were at this time their daily bread; were there
nothing else, an army so well victualled as their's
was, so constantly, so plentifully, and all on free
cost, would have a great advantage against any
other force. Nay, (3.) They had particular pro
mises made them of victory and success in their
wars against the Canaanites, God had given Abra
ham all possible assurances that he would put his
seed into possession of that land, Gen. 15. 18. — 17.
8. He had expressly promised them by Moses,
that he would drive out the Canaanites from before
them, (Exod. 33. 2.) and that he would do it by lit
tle and little, Exod. 23. 30. And, after all this, for
them to say, We be not able to go up against them,
was in effect to say, "God himself is not able to
make his words good. " It was in effect to give him
the lie, and to tell him he had undertaken more

than he could perform, We have a short account
of their sin, with which they infected the whole
congregation, Ps. 106. 24. They despised the land,
they believed not his word. Though upon search, '
they had found it as good as he had said, a land
fiowing with milk ana honey; yet they would not
believe it as sure as he had said, but despaired of
having it, though Eternal Truth itself had engag
ed it to them. And now this is the representation
of the evil spies.
II. Caleb encouraged them to go forward, though
he was seconded by Joshua only, v. 30. Caleb still
ed the people whom he saw already put into a fer
ment, even before Moses himself, whose shining
face could not daunt them,when they began to grow
unruly. Caleb signifies all heart, and he answered
his name; was hearty himself, and would have
made thepeople so, if they would have hearkened
to him. If Joshua had begun to stem the tide, he
would have been suspected of partiality to Moses,
whose minister he was; and therefore he prudently
left it to Caleb's management at first, who was of
the tribe of Judah, the leading tribe, and therefore
fittest to be heard. Caleb had seen and observed
the strength of the inhabitants as much as his fel
lows, and, upon the whole matter, 1. He speaks
very confidently of success, We are well able to
overcome them, as strong as they are. 2. He ani
mates the people to go on, and, his lot lying in the
van, he speaks as one resolved to lead them on
with braveiy, "Let us go up at once, one bold step,
one bold stroke more, will do our business; it is all
our own, if we have but courage to make it so;
" Let us go up and possess it." He does not say,
"Let us go up and conquer it;" he looks upon that
to be as good as done already; but, " Let us go up
and possess it; there is nothing to be done but to en
ter and take the possession which God our great
Lord is ready to give us." Note, The righteous
are bold as a lion. Difficulties that lie in the way
of salvation, dwindle and vanish before a lively ac
tive faith in the power and promise of God. All
things are possible, if they be but promised, to him
that believes,
CHAP. XIV.
This chapter gives us an account of that fatal quarrel be
tween God and Israel, upon which, for their murmuring
and unbelief, he sware in his wrath that they should not
enter into his rest. Here is, I. The mutiny and rebel
lion of Israel against God, upon the report of the evil
spies, v. 1 . . 4. II. The fruitless endeavour of Moses
and Aaron, Caleb and Joshua, to still the tumult, v.
S . , 10. III. Their utter ruinjustly threatened by an of
fended God, v. 11, 12. IV. The humble intercession of
Moses for them, v. 13 . . 19. V. A mitigation of the
sentence, in answer to the prayer of Moses, they shall
not all be cut off, but the decree goes forth ratified with an
oath, published to the people, again and again repeated,
that this whole congregation should perish in the wilder
ness, and none of them enter Canaan, but Caleb and Joshua
only, v. 20 . . 35. VI. The present death of the evil spies,
v. 36 . . 39. VII. The rebuke given to those who attempt
ed to go forward notwithstanding, v. 40. . 45. And this
is written for our admonition, that we fall not after the
same example of unbelief.
1. k ND all the congregation lifted up
J\. their voice, and cried ; and the people
wept that night. 2. And all the children of
Israel murmured against Moses and against
Aaron : and the whole congregation said un
to them, Would God that we had died in
the land of Egypt ! or would God we had
died in this wilderness ! 3. And wherefore
hath the Lord brought us unto this land,
to faU by the sword, that our wives and our
children should be a prey? were it not "bet

510

NUMBERS, XIV.

ter for us to return into Egypt? 4. And
they said one to another, Let us make a
captain, and let us return into Egypt.
Here we see what mischief the evil spies made by
their unfair representation. We may suppose that
these twelve, that were impannelled to inquire con
cerning Canaan, had talked it over among them
selves before they brought in their report in public;
and Caleb and Joshua, it is likely, had done their
utmost to bring the rest over to be of their mind,
and if they would but have agreed that Caleb, ac
cording to his post, should have spoken for them
all, as their foreman, all had been well; but the evil
spies, it should seem, wilfully designed to raise this
mutiny, purely in opposition to Moses and Aaron,
though they could not propose any advantage to
themselves by it, unless they hoped to be captains
and commanders of the retreat into Egypt they
were now meditating. But what came of it? Here,
in these verses, we find those whom they studied
to humour put into a vexation, and, before the end
ofthe chapter, brought to ruin.
Observe, I. How the people fretted themselves. They
lifted up their voices and cried, (v. 1. ) giving credit
to the report of the spies, rather than to the word
of God, and imagining their condition desperate,
they laid the reins on the neck of their passions, and
could keep no manner of temper; like foolish fro-
ward children, they fall a crying, yet know not
what they cried for. It had been time enough to
cry out, if the enemies had beaten up their quarters,
and they had seen the sons of Anak at the gate of their
camp; but they that cried when nothing hurt them,
deserved to have something given them to cry for.
And, as if all had been already gone, they sat them
down and wept that night. Note, Unbelief, or dis
trust of God, is a sin that is its own punishment
Those that do not trust God are continually vexing
themselves. The world's mourners are more than
God's, and the sorrow of the world worketh death.
II. How they flew in the face of their governors;
murmured against Moses and Aaron, and in them
reproached the Lord, v. 2, 3. The congregation
of elders began the discontent, (v. 1. ) but the con
tagion soon spread through the whole camp, for
the children of Israel murmured. Jealousies and
discontents spread like wild-fire among the unthink
ing multitude, who are easily taught to despise do
minions, and to speak evil of dignities. 1. They
look back with a causeless discontent They wish
that they had died in Egypt with the first-born that
were slain there; or, in the wilderness with those
that lately died of the plague for lusting. See the
prodigious madness of unbridled passions, which
makes men prodigal even of that which nature ac
counts most dear, life itself. Never were so many
months spent so pleasantly as these which they had
spent since they came out of Egypt, loaded with
honours, compassed with favours, and continually
entertained with something or other that was sur
prising; and yet, as if all these things had not made
it worth their while to live, they wished they had
died in Egypt And such a light opinion they had
of God's tremendous judgments executed on their
neighbours for their sin, that they wished they had
shared with them in their plagues, rather than run
the hazard of making a descent upon Canaan. They
wish rather to die criminals under God's justice,
than live conquerors in his favour. Some read it,
Oh that we had died in Egypt, or in this wilderness;
Oh that we might die! They wish to die for fear
of dying; and have not sense enough to reason as
the poor lepers, when, rather than die upon the
spot, they ventured into an enemy's camp, If they
kill us, we shall but die, 2 Kings 7, 4. How base

were the spirits of these degenerate Israelites, w ho,
rather than die (if it come to the worst) like soldiers
in the field of honour, with their swords in their
hands, desire to die like rotten sheep in the wilder
ness. 2. They look forward with a groundless de
spair, taking it for granted, (v. 3.) that, if they
went on, they must fall by the sword, and pretend
to lay the cause of their fear upon the great care
they had for their wives and children, who, they
conclude, will be a prey to the Canaanites. And
here is a most wicked blasphemous reflection upon
God himself, as if he had brought tiiem hither on
purpose that they might fall by the sword, and that
their wives and children, those poor innocents,
should be a prey. Thus do they, in effect, charge
that God, who is Love itself, with the worst of
malice, and Eternal Truth, with the basest hypo
crisy; suggesting, that all the kind things he had
said to them, and done for them, hitherto, were in
tended only to decoy them, and to cover a secret
design carried on all along to ruin them. Daring
impudence! But what will not that tongue speak
against heaven, that is set on fire of hell? The
Devil keeps up his interest in the hearts of men
by insinuating to them ill thoughts of God, as if
he desired the death of sinners, and delighted in
the hardships and sufferings of his own servants,
whereas he knows his thoughts to us-ward (wheth
er we know them so or no) to be thoughts of good,
and not of evil, Jer. 29, 11.
III. How they came at last to this desperate re
solve, that, instead of going forward to Canaan, they
would go back again to Egypt. The motion isfirst
made by way of query only, (v. 3.) Were it not
better for us to return into Egypt? But the fer
ment being high, and the spirits of the people being
disposed to entertain any thing that was perverse,
it soon ripened to a resolution, without a debate; (v.
4. ) Let us make a captain, and return to Egypt;
and it is lamented long after, (Neh. 9. 17. ) That
in their rebellion they appointed a captain to return
to their bondage; for they knew Moses would not
be their captain in this retreat.
Now, 1. It was the greatest folly in the world to
wish themselves in Egypt, or to think, that, if they
were there, it would be better with them than it
was. If they durst not go forward to Canaan, yet
better be as they were, than go back to Egypt.
What did they want? What had they to complain
of? They had plenty, and peace, and rest, were
under a good government, had good company, had
the tokens of God's presence with them, and enough
to make them easy even in the wilderness, if they
had but hearts to be content But whither were
they thus eager to go to mend themselves? To
Egypt! Had they so soon forgotten the sore bon
dage they were in there? Would they be again un
der the tyranny of their task-masters, and at the
drudgery Of making brick? And, after all the
plagues which Egypt had si ffered for their sakes,
could they expect any better treatment there than
they had formerly, and not rather much worse? In
how little time (not a year and a half) have they
forgotten all the sighs of their bondage, and all the
songs of their deliverance! Like brute-beasts,
they mind only that whicl is present, and their me
mories, with the other powers of reason, are sacri
ficed to their passions See Ps. 106. 7. We find it
threatened, (Deut 28. 68.) as the completing of
their misery, that they should be brought into
Egypt again, and yet that is what they here wish
for. Sinners are enemies to themselves; and those
that walk not in God's counsels, consult their own
mischief and ruin.
2. It was a most senseless ridiculous thing to talk
of returning thither through the wilderness. Could
they expect that God's cloud would lead thrin, or

NUMBERS, XIV.

511

his manna attend them? And if they did not, the
thousands of Israel must unavoidably be lost and
perish in the wilderness. Suppose the difficulties
of conquering Canaan were as they imagined, those
of returning to Egypt were much greater. In this
let us see, (1.) The folly of discontent and impa
tience under the crosses of our outward condition.
We are uneasy at that which is, complain of our
place and lot, and we would shift: but is there any
place or condition in this world that has not some
thing in it to make us uneasy, if we are disposed to
be so? The way to better our condition, is, to get
our spirits into a better frame ; and instead of asking,
" Were it not better to go to Egypt?" ask, " Were
it not better to be content, and make the best of that
which is?" (2.WThe folly of apostasy from the
ways of God. Heaven is the Canaan set before us,
a land flowing with milk and honey: those that
bring up ever so ill a report of it, cannot but say,
that it is indeed a good land, only it is hard to get
to it; strict and serious godliness is looked upon
as an impracticable thing, and this deters many who
began well from going on; rather than undergo the
imaginary hardships of a religious life, they run
themselves upon the certain fatal consequences of
a sinful course; and so they transcribe the folly of
Israel, who, when they were within a step of Ca
naan, would make a captain, and return to Egypt.
5. Then Moses and Aaron fell on their
faces before all the assembly of the congre
gation of the children of Israel. 6. And
Joshua the son 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 company of
the children of Israel, saying, The land,
which we passed through to search it, is an
exceeding good land. 8. If the Lord de
light in us, then he will bring us into this
land, and give it us ; a land which floweth
with milk and honey. 9. Only rebel not
ye against the Lord, neither fear ye the
people of the land ; for they are bread for
us : their defence is departed from them,
and the Lord is with us : fear them not.
10. But all the congregation bade stone
them with stones. And the glory of the
Lord appeared in the tabernacle of the
congregation, before all the children of Is
rael. ' The friends of Israel here interpose to save them,
if possible, from ruining themselves, but in vain.
The physicians of their state would have healed
them, but they would not be healed; their watch
men gave them warning, but they would not take
the warning, and so their blood is upon their own
heads. I. The best endeavours were used to still the tu
mult, and if now at last they would have understood
the things that belonged to their peace, all the fol
lowing mischief had been prevented.
1. Moses and Aaron did their part, v. 5. Though
it was against them that they murmured, (v. 2.)
yet they bravely overlooked the affront and injury
done them, and approved themselves faithful friends
to those who were outrageous enemies to them.
The clamour and noise of the people were so great,
that Moses and Aaron could not be heard; should
they order any of their servants to proclaim silencfe,
the angry multitude would perhaps be the more

clamorous; and therefore, to gain audience in th«
sight of ali the assembly, they fell on their faces,
thus expressing, (1.) Their humble prayers to
God to still the noise of this sea, the noise of its
waves, even the tumult of the people. * (2. ) The
great trouble and concern of their own spirits;
they fell down as men astonished and even thunder
struck, amazed to see a people throw away their
owii mercies; to see those so ill-humoured who
were so well-taught. And, (3. ) Their great ear
nestness with the people to cease their murmurings;
they hoped to work upon them by this humble pcs-
ture, and to prevail with them not to persist in their
rebellion; Moses and Aaron beseech them to be re
conciled unto God. What they said to them, Moses
relates in the repetition of this story, Deut. 1. 29,
30, Be not afraid, the Lord your God shall fight
for you. Note, Those that are zealous friends to
precious souls will stoop to any thing for their sal
vation. Moses and Aaron, notwithstanding the
posts of honour they are in, prostrate themselves
to the people to beg of them not to ruin themselves.
2. Caleb and Joshua did their part; they rent
their clothes in holy indignation at the sin of the
people, and a holy dread of the wrath of God,
which they saw ready to break out against them : it
was the greater trouble to these good men, because
the tumult was occasioned by those spies with whom
they had been joined in commission: and therefore
they thought themselves obliged to do what they
could to still the storm which their fellows had rais
ed. No reason could be more pertinent and pa-
thetical than their's here, (v. 7 . . 9. ) and they
spake as with authority. (1.) They assured them
of the goodness of the land they had surveyed, and
that it was worth venturing for, and not a land that
ate up the inhabitants, as the evil spies had repre
sented it. It is an exceeding good land, (v. 7.) it is
very, very good; so the word is; so that they had
no reason to despise this pleasant land. Note, If men
were but thoroughly convinced of the desirableness
of the gains of religion, they would not stick at the
services of it. They made nothing of the difficul
ties that seemed to lie in the way of their gaining
the possession of it. "Fear not the people of the
land, v. 9. Whatever formidable ideas have been
given you of them, the lion is not so fierce as he is
painted; they are bread for us," that is, "they are
set before us rather to be fed upon than to be fought
with; so easily, so pleasantly, and with so much advan
tage to ourselves, shall we master them." Pharaoh
is said to have been given them for meat, (Ps. 74.
14. ) and the Canaanites will be so too. They show,
that, whatever was suggested to the contrary, the
advantage was Clear on Israel's side. For, [1.]
Though the Canaanites dwell in walled cities, they
are naked, their defence was departed from them;
that common providence, which preserves the rights
of nations, has abandoned them, and will be no shel
ter or protection to them. The other spies took
notice of their strength, but these of their wicked
ness, and from thence inferred that God had forsa
ken them, and therefore their defence was depart
ed. No people can be safe, when they have pro
voked God to leave them. [2. Y Though Israel
dwell in tents, they are fortified, The Lord is with
us, and his name is a strong tower; fear them not.
Note, While we have the presence bf God with us,
we need not fear the most powerful force against us.
(3.) They showed them plainly, that all the danger
they were in was from their own discontents, and
that they would succeed against all their enemies,
if they did not make God their enemy. On this
point alone the case "would turn, (v. 8.) " If the
Lord delight in us, as certainly he does, and will,
if we do not provoke him, he will bring us into this
good land; we shall without fail get it in possession

512

NUMBERS, XIV.

by his favour, and the lightof his countenance, (Ps.
44. 3.) if we do not forfeit his favour, and by our
own follies turn away our own mercies." It is come
to this issue, (v. 9. ) Only rebel not ye against the
Lord. Note, Nothing can ruin sinners but their
own rebellion. If God leave them, it is because
they drive him from them; and they die, because
they will die. None are excluded the heavenly
Canaan, but thosethatexcludethemselves. Andnow
could the case have been more plain? could it have
been urged more closely? But what was the effect?
II. It was all to no purpose; they were deaf to
this fair reasoning; nay, they were exasperated by
it, and grew more outrageous, (v. 10. ) All the con
gregation bade stone them with stones. The rulers
of the congregation, and the great men, (so Bishop
Patrick) ordered the common people to fall upon
them, and knock their brains out. Their case was
sad indeed, when their leaders thus caused them to
err. Note, It is common for those whose hearts are
fully set in them to do evil, to rage at those who
give them good counsel. They who hate to be re
formed, hate those that would reform them, and
count them their enemies, because they tell them
the truth. Thus early did Israel begin to misuse
the prophets, and stone those that were sent to them,
and this was it that filled the measure of their sin,
(Matth. 23. 37.) Stone them with stones! Why,
what evil have they done? No crime can be laid
to their charge; but the truth is, those two witness
es tormented them that were obstinate in their in
fidelity, Rev. 11. 10.
Caleb and Joshua had but just said, The Lord is
with us, fear them not, (v. 9.) and if Israel will not
apply those encouraging words to their own fears,
they that uttered th^m know how to encourage
themselves with them against this enraged multi
tude that spake of stoning them; as David in a like
case, 1 Sam. 30. 6. Those that cannot prevail to
edify others with their counsels and comforts, should
endeavour at least to edify themselves. Caleb and
Joshua knew they appeared for God and his glory,
and therefore doubted not but God would appear
for them and their safety. And they were not dis
appointed, for immediately^ glory ofthe Lord ap
peared, to the terror and confusion of those that
were for stoning the servants of God. When they
reflected upon God, (v. 3. ) his glory appeared not
to silence their blasphemies; but when they threat
ened Caleb and Joshua, they touched the apple of
his eye, and his glory appeared immediately. Note,
Those who faithfully expose themselves for God
are sure to be taken under his special protection,
and shall be hid from the rage of men, either under
heaven or in heaven.
11. And the Lord said unto Moses,
How long will this people provoke me ? and
how long will it be ere they believe me, for
all the signs which I have showed among
them ? 12. I will smite them with the pes
tilence, and disinherit them, and will make
of thee a greater nation and mightier 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 ;) 1 4. And they will tell it to
the inhabitants of this land : for they have
heard that thou, Lord, art among this
people ; that thou, Lord, art seen face to
face ; and that thy cloud standeth over them;
and that thou goest before them, by day
time in a pillar of cloud, and in a pillar of

fire by night. 15. Now, if thou shalt kill
all this people as one man, then the nations
which nave heard the fame of thee will
speak, saying, 16. Because the Lord was
not able to bring this people into the land
which he sware unto them, therefore ' he
hath slain them in the wilderness. 17. And
now, I beseech thee, let the power of my
Lord be great, according as thou hast
spoken, saying, 1 8. The Lord is long-suf
fering, and of great mercy, forgiving iniquity
and transgression, and by no means clear- f
ing the guilty ; visiting the iniquity, of the
fathers upon the children unto the third and
fourth generation. 19. Pardon, I beseech
thee, the iniquity of this people, according
unto the greatness of thy mercy, and as thou
hast forgiven this people from Egypt even
until now.
Here is,
I. The righteous sentence which God gave
against Israel, for their murmuring and unbelief,
which, though afterward mitigated, showed what
was the desert of their sin, and the demand of in
jured justice, and what would have been done, it
Moses had not interposed. When the glory of the
Lord appeared in the tabernacle, we may suppose
that Moses took it for a call to him immediately to
come and attend there, as, before the tabernacle
was erected, he went up to the mount in a like case,
Exod. 32. 30. Thus, while the people were study
ing to disgrace hiiri, God publicly put honour upon
him, as the man of his counsel.' Now here we are
told what God said to him there.
1. He showed him the great evil of the people's
sin, v. 1.1. What passed between God and Israel
went through the hand of Moses; when they were
displeased with God, they told Moses of it, (v. 2.)
when God was displeased with them, he told Mo
ses too, revealing his secret to his servant the
prophet, Amos 3. 7. Two things God justly com-'
plains of to Moses. (1.) Their sin. They provoke
me; or, as the work signifies, they reject, reproach,
despise me, for they will not believe me. That was
the bitter root which bore the gall and wormwood.
It was their unbelief that made this a day of prove-.
cation in the wilderness, Heb. 3. 8. Note, Distrust
of God, and his power and promise, is itself a very
great provocation, and at the bottom of many other
provocations. Unbelief is a great sin, (1 John 5. 10.)
and a root-sin, Heb. 3. 12. (2.) Their continuance in
it: How long will they do so? Note, The God of hea-
ven.keeps an account how long sinners persist in their
provocations; and the longer they do, the more he
is displeased. The aggravations of their sin were,
[1.] Their relation to God. This people, a pecu
liar people, a professing people. The nearer any
are to God in name and profession, the more is he
provoked by their sins, especially their unbelief.
[2. ] The experience they had of God's power and
goodness, in all the signs which he had showed
among them, by which, one would think, he had
effectually obliged them to trust him and follov
him. The more God has done for us, the greater
is the provocation if we distrust him.
2. He showed him the sentence which justice
passed uponihem for it, v. 12. "What remains
now, but that I should make a full end of them? It
will soon be done, I will smite them with the pesti
lence, not leave a man of them alive, but wholly
blot out their name and race, and so disinherit them,

NUMBERS, XIV.

513

and be no more troubled with them. Ah, I will
ease me of mine adversaries. They wish to die;
and let them die, and neither root nor branch be
left of them. Such rebellious children deserve to
be disinherited. " And if it be asked, " What will
become of God's covenant with Abraham then?"
here is an answer, "It shall be preserved in the
family of Moses, I will make of thee a greater na
tion." Thus, (1.) God would try Moses, whether
he still continued that affection1 for Israel that he
formerly expressed upon a like occasion, in prefer
ring their interests before the advancement of his
own family; and it is proved that Moses was still of
the same public spirit, and could not bear the
thought of raising his own name upon the ruin of
the name of Israel."' (2.) God would teach us that
he will not be a Loser by the ruin of sinners. If
Adam and Eve had been cut off and disinherited, he
could have made another Adam and another Eve,
and have glorified his mercy in them, as here he
could have glorified his mercy in Moses, though Is
rael had been ruined.
II. The humble intercession Moses made for
them. Their sin had made a fatal breach in the
wall of their defence, at which destruction had cer
tainly entered, if Moses had not seasonably stept iii,
and made it good. Here he was a type of Christ,
who interceded for his persecutors, and prayed for
them that despitefully used him, leaving us an ex
ample to his own rule, Matth. 5. 44.
1. The prayer of his petition is, in one word,
Pardon, Ibeseech thee, the iniquity of this people; (v.
19.) that is, " Do notbring upon them the ruin they
deserve. " This was Christ s prayer for those that
crucified him, Father, forgive them. The pardon
of. a national sin, as such, consists in the turning
away of the national punishment; and that it is for
which Moses is here so earnest.
2. The pleas are many, and strongly urged.
(1.) He insists most upon the plea that is taken
from the glory of God; (v. 13. . 16.) with this he
begins, and somewhat abruptly, taking occasion
from that dreadful word, I will disinherit them;
Lord, (says he,) then the Egyptians shall hear it.
God's honour lay nearer to his heart than any inter
ests of his own. Observe how he orders this cause
before God. He pleads, [1.] That the eyes both
of Egypt and Canaan were upon them, and great
expectations were raised concerning them. They
could hot but have heard that thou, Lord, art
among this people, v. 14. The neighbouring coun
tries rang of it, how much this people were the par
ticular care of Heaven, so as never any people un
der the sun were. [2.] That if they should be cut
off, great notice would be taken of it " The
Egyptians will hear it, (z<. 13.) for they have their
spies among us, and they will tell it to the inhabitants
ofthe land; (v. 14.) for there was great correspon
dence between Egypt and Canaan, although not by
the way of this wilderness. " If a people that have
made so great a noise be all consumed, and their
mighty pretensions come to nothing, but go out as a
snuff, it will be told with pleasure in Gath, and pub
lished in the streets of Askelon; and what construc
tion will they put upon it? It will be impossible to
make them understand it as an act of God's justice,
and, as such, redounding to God's honour; brutish
men know not this, (Ps. , 92. 6. ) but they will im
pute it to the failing of God's power, and so turn it
to his reproach, v. 16. They will say, He slew
them in the wilderness, because he was not able to
bring them to Canaan, his arm being shortened,
and lus stock of miracles being spent affow, Lord,
let not one attribute be glorified at the expense of
another; rather let mercy rejoice against judgment,
than that almighty power should be impeached. "
Note, The bestpleas in prayer are those that are
Vol. i.— 3 T

taken from God's honour; for they agree with the
first petition of the Lord's prayer, Hallowed be thy
name. Do not disgrace the throne of thy glory. God
pleads it with himself, (Deut, 32. 27.) I feared the
wrath ofthe enemy; and we should use it as an ar
gument with ourselves, to walk so in every thing
as to give no occasion to the enemies of the Lord to
blaspheme, 1 Tim. 6. 1.
(2.) He pleads God's proclamation of his name
at Horeb, (v. 17, 18.) Let the power of the Lord
be great: power is here put for pardoning mercy;
it is his power over his own anger. If he should de-,
stroy them, God's power would be questioned; if he
should continue and complete their salvation, not
withstanding the difficulties that arose, not only from
the strength of their enemies, but from their own
provocations, this would greatly magnify the divine
power: what cannot He do, who could make so
weak a people conquerors, and such an unworthy
people favourites? The more danger there is of
others reproaching God's power, the more desirous
we should be tosee it glorified. Toenforcethis peti
tion, he refers himself to the word which God had
spoken, The Lord is long-suffering, and of great
mercy. God's goodness had there been spoken of
as his glory; God had gloried in it, Exod. 34, 6, 7.
Now here he prays that upon this occasion he would
glorify it. Note, We must take our encouragement
in prayer from the word of God, upon which he has
caused us to hope, Ps. 119. 49. "Lord, be and do
according as thou hast spoken; for, hast thou spok
en, and wilt thou not make it good?" Three things
God had solemnly made a declaration of, which
Moses here fastens upon, and'improves for the en
forcing of his petition. [1.] The goodness of God's
nature in general; that he is long-suffering, or slow
to anger, and of great mercy; not soon provoked,
but tender and compassionate towards offenders.
[2.] His readiness in particular to pardon sin, for
giving iniquity and transgression, sins of all sorts.
[3.] His unwillingness to proceed to extremity,
even when he does punish. For in this sense the
following words may be read; That will by no
means make quite desolate, in visiting the iniquity
of the fathers upon the children. God had indeed
said in the second commandment that he would
thus visit, but here he promises not to make a full
end of families, churches, and nations, at once; and
so it is very applicable to this occasion, for Moses
cannot beg that God would not at all punish this
sin, (it would be too great an encouragement to re
bellion, if he should set no mark of his displeasure
upon it,) but that he would not kill all this people
as one man, v. 15. He does not ask that they may
not be corrected, but that they may not be disinhe
rited. And this proclamation of God's name was
the more apposite to his purpose, because it was
made upon occasion of the pardoning of their sin
in making the golden calf. This sin which they
were now fallen into was bad enough, but it was not
idolatry. (3.) He pleads past experience, (v.. 19.) As thou
hast forgiven this people from Egypt. This seem
ed to make against him.: why should they be for
given any more, who, after they had been so often
forgiven, revolted yet more and more, and seemed
hardened and encouraged in their rebellion by the
lenity and patience of their God, and the frequent
pardons they had obtained? Among men it would
have been thought impolitic to take notice of such a
circumstance in a request of this nature, as it might
operate to the prejudice ofthe petitioner: but, as in
other things, so in pardoning sin, God's thoughts
and ways are infinitely above our's, Isa. 55. 9. Mo
ses looks upon it as a good plea, Lord, forgive, as
thou hast forgiven. It will he no more' a reproach
to thy justice, nor any less the, praise of thy mercy,

514

NUMBERS, XIV.

to forgive now, than it has been formerly. There
fore the sons of Jacob are not consumed, because
they have to do with a God that changes not, Mai.
3. 6. 20. And the Lord said, I have par
doned, according to thy word: 21. But
as truly as I live, all the earth shall be filled
with the glory of the Lord. 22. Because
all diose men which have seen my glory,
and my miracles which I did in Egypt and in
the wilderness, and have tempted me now
these ten times, and have not hearkened to
my voice ; 23. Surely they shall not see
the land which I sware unto their fathers,
neither shall any of them that provoked me
see it : 24. But my servant Caleb, because
he had another spirit with him, and hath fol
lowed me fully, him will I bring into the land
whereinto he went ; and his seed shall pos
sess it. 25. (Now the Amalekites and the
Canaanites dwelt in the valley.) To-mor
row turn you, and get you into the wilder
ness by the way of the Red Sea. 26. And
the Lord spake unto Moses and unto
Aaron, saying, 27. How long shall I bear
with this evil congregation, which murmur
against me ? I have heard the murmurings
ofthe children of Israel, which they mur
mur against me. 28. Say unto them, As
truly as I live, saith the Lord, as ye have
spoken in mine ears, so will I do to you :
29. Your carcases shall fall in this wilder
ness ; and all that were numbered of you,
according to your whole number, from twen
ty years old and upward, which have mur
mured against me, 30. Doubtless ye shall
not come into the land concerning which I
sware to make you dwell therein, save Ca
leb the son of Jephunneh, and Joshua the
son of Nun. 3f. But your little ones,
which 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 carcases, they shall fall in this
wilderness. 33. And your children shall
wander in the wilderness forty years, and
bear your whoredoms, undl your carcases
be wasted in the wilderness. 34.. After the.
number of the days in which ye searched
the land, even forty days, each day for a
year, shall ye bear your iniquities, even for
ty years ; and ye shall know my breach of
promise : 35. I the Lord have said, I will
surely do it unto all this evil congregation,
that are gathered together against me ; in
this wilderness they shall be consumed, and
there they shall die.
We have here God's answer to the prayer of
Moses, which sings both of mercy and judgment
It is given privately to Moses, (v. 20. . 25.) and then
directed to ue made public to the people, v. 26 , . 35.

The frequent repetitions, of the same things in it
speak these resolves to be unalterable; Let us see
the particulars.
I. The extremity of the sentence is recorded
from v. 20. "I have pardoned, so as not to cut
them off all at once, and disinherit them." Seethe
power of prayer, and the delight God takes in
putting an honour upon it He designed a pardon,
but Moses shall have the praise of obtaining it by
prayer: it shall be done according to thy word;
thus, as a prince, he has power with God, and pre
vails. See what countenance and encouragement
God gives to our intercessions for others.'that we:
may be public-spirited in prayer. Here is a whole
nation rescued from ruin by the effectual fervent
prayer of one righteous man. See how ready God
is to forgive sin, and how easy to be entreated.
Pardon, says Moses, (v. 19.) / have pardoned,
says God, v. 20. David found him thus swift to
show mercy, Ps. 32. 5. He deals not with us after
our sins, Ps. 103. 10.
II. The glorifying of God's name is, in the gene
ral, resolved upon, v. 21. It is said, it is sworn,
All the earth shall be filled with the glory of the
Lord. Moses in his prayer had showed a great
concern for the glory of God. "Let me alone,"
says God, "to secure that effectually, and to ad
vance it, by this dispensation. " All the world shall
see how God hates sin even in his own people, and
will reckon for it, and yet how gracious and merci
ful he is, and how slow to anger. Thus, when our
Saviour prayed, Father, glorify thy name; he was
immediately answered, I have glorified it, and will
glorify it yet again, John 12. 28L !Nfote, Those that
sincerely seek God's glory may be sure of what
they seek. God having turned this prayer for the
glorifying of himself into a promise, we may turn it
into praise, in concert with the angels, Isa, 6. 3,
The earth is full of Ms glory.
III. The sm of this people, which provoked. God
to proceed against them, is here aggravated; «. 22,
27. It is not made worse' than really it was, but is
showed to be exceeding sinful. It was an evil con
gregation, each bad, but all together in congrega
tion very bad. 1. They tempted God, tempted his
power, whether he could help them in their straits,
his goodness, whether he would, and his faithful
ness, whether his promise would be performed.
They tempted his justice, whether he would resent
their provocations, and punish them or no. They
dared him; and in effect challenged him, as God
does the idols, (Isa. 41. 23.) to do good, or do evil.
2. They murmured against him. This is much
insisted on, v. 27. As they questioned what he
would do, so they quarrelled with him for every
thing he did or had done; continually fretting and
finding fault It does not appear that they mur
mured at any of the laws or ordinances that God
gave them, (though they proved a heavy yoke,) but
they murmured at the conduct they were under,
and the provision made for them. Note, It is much
easier to bring ourselves to the external services of
religion, and observe all the formalities of devotion,
than to live a life of dependence upon, and submis
sion to, the Divine Providence in the course of our
conversation. 3. They did this after they had seen
God's miracles in Egypt and the wilderness, v. 2.
They would not believe their own eyes, which were
witnesses for God that he was in the midst of them
of a truth. 4. They had repeated the provocations
ten times, that is, very often: the Jewish writers
reckon this exactly the tenth time that the body of
the congregation had provoked God. First at the
Red-sea, Exod. 14. 11. In Marah, Exod. 15. 23,
24. In the wilderness of sin, Exod. 16. 2. Twiee
about manna, Exod. 16. 20, 27. At Rephidim, ch.
17. 1, 2. The golden calf, Exod. 32. Then at

NUMBERS, XTV.

515

Taberah, then at Kibroth-hattaavah, ch. 11. And
so this was the tenth. Note, God keeps an account
how often we repeat our provocations, and will
rooner or later set them in order before us. 5.
They had not hearkened to his voice, though he had
again and again admonished them of their sin.
IV. The sentence passed upon them for this sin.
1. That they should not see the promised fand,
(v. 23.) nor come into it, v. 30. He sware in his
wrath that they should not enter into his rest, Ps.
95. 11. Note, Disbelief of the promise is a forfeiture
of the benefit of it Those that despised the pleasant
land shall be shut out of it. The promise of God
should be fulfilled to their posterity, but not to them.
2. That they should immediately turn back into
the wilderness, v. 25. Their next remove should
be a retreat; they must face about, and, instead of
going forward to Canaan, on the very borders of
which they now were, they must withdraw toward
the Red sea again. To-morrow turn you; that is,
"Very shortly you shall be brought back to that
vast howling wilderness which you are so weary of.
And it is time to shift for your own safety, for the
Amalekites lie in wait in the valley, ready to attack
you, if you march forward." Of them they had
been distrustfully afraid, (ch. 13. 29.) and now with
them God justly frightened them. The fear ofthe
wicked shall come upon him.
3. That all those who were now grown up to
men's estate should die in the wilderness, not all at
once, but by degrees. They wished that they
might die in the wilderness, and God said Amen to
their passionate wish, and made their sin their ruin,
snared them in the words of their mouth, and
caused their own tongue to fall upon them, took
them at their word, and determined that their car
cases should fall in the wilderness, v. 28, 29, and
again, v. 32, 3.5. See with what contempt they are
spoken of, now that they had by their sin made
themselves vile; the mighty men of valour were but
carcases, when the Spirit of the Lord was departed
from them. They were all as dead men. Their
fathers had such a value for Canaan, that they de
sired to have their dead bodies carried thither to be
buried, iii "token of their dependence upon God's
promise that they should have that land for a pos
session; but these, having despised that good land,
and disbelieved the promise of it, shall not have the
honour to be buried in it, but shall have their graves
in the wilderness.
4. That, in pursuance to this sentence, they
should wander to and fro in the wilderness, like
travellers that have lost themselves, for forty years;
that is, so long as to make it full forty years from
their coming out of Egypt to their entrance into
Canaan, v. 33, 34. Thus long they were kept
wandering, (1.) To answer the number ofthe days
in which the spies were searching the land. They
were content to wait forty days for the testimony
of men, because they could not take God's word;
and therefore justly are they kept forty years wait
ing for the performance of God's promise. (2.)
That hereby they might be brought to repentance,
and find mercy with God in the other world, what
ever became of them in this. Now they had time
to bethink themselves, and to consider their ways;
and the inconveniences ofthe wilderness would help
to humble them and prove them* and sliow them
what was in their heart, Deut. 8. 2. Thus long
they bore their iniquities, feeling the weight of,
God's wrath in the punishment They were made
to groan under the hurthen of their own sip that
brought it upon them, which was loo heavy for
thtm to bear. (3.) That they might sensibly feel
what a dangerous thing it is for God's 'covenant-
people to break with him. " Ye shall know my
Breach of promise, both the causes of it, that it is

procured by your sin," (for God never leaves any
till they first leave him,) " and the consequences of
it, that wiS produce your ruin; you are quite undone
when you are thrown out of covenant." (4.) That
a new generation might in this time be raised up,
which could not be done all of a sudden. And the
.children being brought up under the tokens of God's
displeasure against their fathers, and so bearing
their whoredoms, that is the punishment of their
sins, especially their idolatry about the golden calf,
which God now remembered against them, might
take warning hot to tread in the steps of their
father's disobedience. And their wandering so long
in the wilderness would make Canaan at last the
more welcome to them. It should &.;em that upon
occasion of this sentence Moses penned the 90th
Psalm, which is very apposite to the present state
of Israel, and wherein they are taught to pray,
that, since this sentence could not be reversed, it
might be sanctified, that they might learn to apply
their hearts unto wisdom.
V. The mercy that was mixed with this severe
sentence. 1. Mercy to Caleb and Joshua; that
though they should wander with the rest in the wil
derness, yet they, and they only of all that were
now above twenty years old, should survive the
years of banishment, and live to enter Canaan,
Caleb only is spoken of, v. 42, and a particular
mark of honour put upon him, both, (1.) In the
character given of him, he had another spirit, dif
ferent from the rites of the spies, an after-spirit,
which furnished him with second thoughts, and he
followed the Lord fully, kept close to his duty;
and went through with it, though deserted and
threatened; and, (2.) In the recompense promised
to him, Him will I bring in due time into the .and
whereunto he went. Note, [1.] It ought to be the
great care and endeavour of every one of us to
follow the Lord fully. We must, in the course of
obedience to God's will, and service to his honour,
fo'low him universally without dividing, uprightly
without dissembling, cheerfully without disputing,
and constantly without declining; and this is follow
ing him fully. [2. ] Those that would follow God
fully must have another spirit, another from the
spirit of the world, and another from what their
own spirit has been. They must have the spirit of
Caleb. [3.] Those that follow God fully in times
of general apostasy, God will own and honour by
singular preservations, in times of general calamity.
The heavenly Canaan shall be the everlasting in
heritance of those that follow the Lord fully.
When Caleb is again mentioned, (v. 30. ) Joshua
stands with him, compassedwftJr*the same favours;
and crowned with the sam&Ronours, having stood
with him in the same services. 2. .Mercy to the
children, even of these rebels. They should have
a seed preserved, and Canaan secured to that seed,
v. 13. Your little ones, now under twenty years
old, which ye, in your unbelief, said should be a
prey, them will I bring in. They had invidiously
charged God with a design to rum their children,
v. 3. But God will let them know that he can put
a difference between the guilty and the innocent,
and cut them off without touching their children.
Thus the promise made to Abraham, thrugh it
seemed to fail for a time, was kept from failing for
evermore: and though God chastened their trans
gressions with a rod, yet his loving kindness he
would not utterly take away.
36. And the men 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

516

NUMBERS, XIV.

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
thesis 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 intcfcthe top of the mountain, say
ing, 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 you transgress the com
mandment of the Lord ? but it shall not
prosper. 42. Go not up, for the Lord is
not among you; that ye be not smitten be
fore your enemies. 43. For the Amalekites
and the Canaanites are there before you,
and ye shall fall by the sword : because ye
are turned away from the Lord, therefore
the Lord will not be with you. 44. But
they presumed to go up unto the hill-top :
nevertheless the ark of the covenant of the
Lord, and Moses, departed not out of the
camp. 45. Then the Amalekites came
down, and the Canaanites which dwelt in
that hill, and smote thetn, and discomfited
them, even unto Hormah.
Here is,
I. The sudden death of the ten evil spies. While
the sentence was passing upon the people, before it
was published, they died of the plague before the
Lord, v. 36, 37. Now, 1. God hereby showed his
particular displeasure against them who sinned and
made Israel to sin. (1.) They sinned themselves
in bringing up a slander upon the land of promise.
Note, Those greatly provoke God who misrepre
sent religion, cast reproach upon it, and raise preju
dices in men's minds against it, or give occasion to
those to do so, who seek occasion. Those that
represent the service of God as mean and despica
ble, melancholy and uncomfortable, hard and im
practicable, needless and unprofitable, bring up an
evil report upon the good land, pervert the right
ways of the Lord, and in effect give him the lie.
(2.) They made Israel to sin. They designedly
made all the congregation murmur against God.
Note, Ringleaders in sin may expect to fall under
particular marks of God's wrath, who will severely
reckon for the blood of souls which is thus spilt.
2. God hereby showed what he could have done
with the whole congregation, and gave an earnest
of the execution of the sentence now passed upon
them. He that thus cut off one of the tribe, could
have cut off the whole tribes suddenly, and would
do it gradually. Note, The remarkable deaths, of
notorious sinners are earnests of the final perdition
of ungodly men, 2 Pet. 2. 5, 6. Thus the wrath
of God is revealed, that sinners may hear and fear.
II. The special preservation of Caleb and Joshua,
(v. 38. ) They lived still. It is probable that all the
twelve spies stood together, for the eyes of all Is
rael were now upon them; and therefore it is taken
notice of as very remarkable, and which could not
but be affecting to the whole congregation, that,
when the ten evil spies fell down dead of the
plague, a malignant infectious distemper, yet these
two that stood among them lived, and were well.
God hereby confirmed their testimony, and put

those to confusion that spake of stoning them. He
likewise gave them an assurance of their continued
preservation in the wilderness, when thousands
should fall on their right hand, and on their left,
Ps. 91. 7. Death never misses his mark, nor takes
any by oversight that were designed for life, though
in the midst of those that were to die.
III. The publication of the sentence to all the
people, v. 39. He told them all what the decree
was which was gone forth concerning them, and
which could not be reversed; that they must all die
in the wilderness, and Canaan must be reserved for
the next generation. It was a very great disappoint
ment, we may well think, to Moses himself, who
longed to be in Canaan, as well as to all the people:
yet he acquiesced, but they wept and mourned
greatly. The assurance which Moses had of God's
being glorified by this sentence, gave him satisfac
tion, while the consciousness of their own guilt, and
their having procured it to themselves, gave them
the greatest vexation. They wept for nothing,
(v. 1.) and now they have cause given them to.
weep; so justly are murmurers made mourners. If
they had mourned for the sin, when they were
faithfully reproved for it, (v. 9.) the sentence had
been prevented; but now that they mourned for the
judgment only, it came too late, and did them no
service; they found no place for repentance, though
they sought it carefully with tears, Heb. 12. 17.
Such mourning as this there is in heli, but the tears
will not quench the flames, no, nor cool the tongue.
IV. The foolish fruitless attempt of some of the
Israelites to enter Canaan, notwithstanding the
sentence. 1. They were now earnest to go forward toward
Canaan, v. 40. They were up early, mustered all
their force, got together in a body, and begged of
Moses to lead them on against the enemy, and now
there is no more talk among them of making a cap
tain to return into Egypt They confess their
fault, We have sinned; they profess reformation,
Lo, we be here, and will go up. They now desire
the land which they had despised, and put a confi
dence in the promise which they had distrusted.
Thus when God judges, he will overcome, and,
first or last, will convince sinners of the evil of all
their ungodly deeds, and hard speeches, and force
them to recall their own words. But though God
was glorified by this recantation of their's, they
were not benefited by it, because it came too late.
The decree was gone forth, the consumption was
determined, they did not seek the Lord while he
might be found, and now he would not be found.
Oh, if men would but be as earnest for heaven
while their day of grace lasts, as they will be when
it is over, would be as solicitous to provide them
selves with oil while the bridegroom tarries, as
they will be when the bridegroom comes, how well
were it for them !
2. Moses utterly disallows their motion, and for
bids the expedition they were meditating, (v. 41-
43. ) Go not up. ( 1. ) He gives them warning of the
sin, it is transgressing the commandment of the
Lord, who had expressly ordered them, when they
did move, to move back toward the Red sea. Note,
That which has been duty in its season, when it
comes to be mistimed, may be turned into sin. It
is true, the command he refers to was in the nature
of a punishment, but he that has not obeyed the
law is obliged to submit to the penalty, for the Lord
is our Judge, as well as Law-Giver. (2. ) He gives
them warning of the danger, " It shall not prosper,
never expect it" Note, It is folly to promise our
selves success in that which we undertake contrary
to the mind of God. " The Canaanites are before
you to attack you, and the Lord is not among you
to protect you and fight for you, and therefore look

NUMBERS, XV.

517

to yourselves, that ye be not smitten before your
enemies." Those that are out of the way of their
duty, are from under God's protection, and go at
their peril. It is dangerous going where we can
not expect God should go along with us. Nay, he
plainly foresees and foretells their defeat, Ye shall
fall by the sword of the Amalekites and Canaan
ites, (who were to have fallen by their sword,) be
cause ye are turned away from the Lord, from fol
lowing the conduct of his precept and promise,
therefore the Lord will not be with you. Note, God
will certainly leave those that leave him; and those
that are left of him, he exposed to all misery.
3. They venture notwithstanding. Never was
a people so perverse, and so desperately resolved
in every thing to walk contrary to God. God bid
them go, and they would not; he forbid them, and
they would. Thus is the carnal mind enmity to
God; (v. 44. ) They presumed to go up unto the
hill-top. Here, (1.) They struggled against the
sentence of Divine Justice, and would press on in
defiance of it. (2.) They slighted the tokens of
God's presence, for they would go, though they
left Moses and the ark of the covenant behind
them. They had distrusted God's strength, and
now they presume upon their own, without his.
4. The expedition speeds accordingly, v. 45. The
enemy had posted themselves upon the top of the
hill, to make good that pass against the invaders,
and being informed by their scouts of their ap
proach, sallied out upon them, and defeated them,
and it is probable that many of the Israelites were
killed. Now the sentence began to be executed,
that their carcases should fall in the wilderness.
Note, That affair can never end well that begins
with sin. The way to obtain peace with our friends,
and success against our enemies, is, to make God
our Friend, and keep ourselves in his love. The
Jews, like these their ancestors, when they had re
fected Christ's righteousness, attempted to establish
their own, and it sped as this here.
CHAP. XV.
This chapter, which is mostly concerning sacrifice and of
fering, comes in between the story of two rebellions,
(one, ch. 14. the other, ch. 16.) to signify that these legal
institutions were typical ofthe gifts which Christ was to
receive evenfor the rebellious, Ps. 68,18. In the foregoing
chapter, upon Israel's provocation, God had determined
to destroy them, and, in token of his wrath, had sen
tenced them to perish in the wilderness. But, upon
Moses's intercession, he said, J have pardoned; and, in
token of that mercy, in this chapter he repeats and ex
plains some of the laws concerning offerings, to show
that he was reconciled to them, notwithstanding the se
vere dispensation they were under, and would not un
church them. Here is, I. The law concerning the meat
offerings, and drink-offerings, (v. 1 . . 12.) both for Is
raelites and for strangers, (v. 13. . 16.) and a law con
cerning the heave-oflerings of the first of their dough,
v. 17. .21. II. The law concerning sacrifices for sins of
ignorance, v. 22.-29. III. The punishment of pre
sumptuous sins, v. 30. . 31, and an instance given in the
sabbath-breaker, v. 32 . . 36. IV. A law concerning
fringes, for memorandums, upon the borders of their
garments, v. 37 . . 41.
1. k ND the Lord spake unto Moses,
J\. 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, 3. And will make
an offering by fire unto the Lord, a burnt-
offering, or a sacrifice in performing a vow,
or in a free-will-offering, or in your solemn
feasts, to make a sweet savour unto the
I /Ord, ofthe herd, or of the flock ; 4. Then

shall he that offereth his offering unto the
Lord bring a meat-offering of a tenth-deal
of flour, mingled with the fourth part of a
hin of oil. 5. And the fourth part of a hin
of wine for a drink-offering shalt thou pre
pare, with the burnt-offering or sacrifice, for
one lamb. 6. Or for a ram, thou shalt pre
pared/or a meat-offering two tenth-deals of
flour mingled with the third pari of a hin of
oil. 7. And for a drink-offering thou shalt
offer the third part of a hin of wine, for a
sweet savour unto the Lord. 8. And when
thou prepare st a bullock for a burnt-offer
ing, or for a sacrifice in performing a vow,
or peace-offerings unto the Lord ; 9. Then
shall he bring with a bullock a meat-offer
ing of three tenth-deals of flour mingled
with half a hin of oil. 10. And thou shalt
bring for a drink-offering half a hin of wine,
for an offering made by fire, of a sweet sa
vour unto the Lord. 11. Thus shall it be
done for one bullock, or for one ram, or for
a lamb, or a kid. 12. According to the
number that ye shall prepare, so shall ye
do to every one, according to their number.
1 3. All that are born of the country shall do
these things after this manner, in offering
an offering made by fire of a sweet savour
unto the Lord. 14. And if a' stranger so
journ with you, or whosoever be among you
in your generations, and will offer an offer
ing made by fire, of a sweet savour unto
the Lord ; as ye do, so he shall do. 15.
One ordinance shall be both for you of the
congregation, and also for the stranger that
sojourneth with you, an ordinance 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 sojourneth with you. 1 7.
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 ; 1 9. Then it shall be,
that when ye eat of the bread of the land,
ye shall offer up a heave-offering unto the
Lord. 20. Ye shall offer up a cake of the
first of your dough for a heave-offering : as
ye do the heave-offering of the threshing-
floor, so shall ye heave it. 21. Of the first
of your dough ye shall give unto the Lord
a heave-offering in your generations.
Here we have,
I. Full instructions given concerning the meat
offerings and drink-offerings, which were appen
dages to all the sacrifices of animals. The begin
ning of this law is very encouraging, When ye come
into the land of your habitation which I give unto
you, then ye shall do so and so, v. 2. This was a
plain intimation, not only that God was reconciled
to them, notwithstanding the sentence he had pass
ed upon them, but that he would secure the pro-

518

NUMBERS, XV.

mised land to their seed,_ notwithstanding their
proneness to rebel against him. They might think
some time or other they should be guilty of a mis
demeanour, that would be fatal to them, and would
exclude them for ever, as the last had done for one
generation; but this intimates an assurance that
they should be kept from provoking God to such a
degree as would amount to a forfeiture; for this
statu., takes it for granted that there were some of
them that should in due time come into Canaan.
The meat-offerings were of two sorts; some were
offered alone, and we havethe law concerning those,
Lev. 2. 1, &c. Others were added to the burnt-of
ferings and peace-offerings, and constantly attended
them, and about those direction is here given. It
was requisite, since the sacrifices of acknowledg
ment (specified in v. 3. ) were intended as the food
of God's table, that there should be a constant pro
vision of bread, oil, and wine, whatever the flesh-
meat was. The caterers or purveyors for Solo
mon's temple provided fine flour, 1 Kings, 4. 22.
And it was fit that God should keep a good house,
that his table should be furnished with bread as well
as flesh, and that his cup should run over. In my
Father's house there is bread enough.
Now, the intent of this law is, to direct what pro-
Eortion the meat-offering ahd drink-offering should
ear to the several sacrifices to which they were an
nexed. If the sacrifice was a lamb, or a kid, then
the meat-offering must be a tenth-deal of flour, that
is an omer, which contained about five pints: this
must be mingled with oil, the fourth part of a hin,
(a hin contained about five quarts,) and the drink-
offering must be the same quantity of wine, about a
quart and a half pint, v. 3- -5. If it was a ram, the
meat-offering was doubled, two tenth-deals of flour,
about five quarts and a third part of a hin of oil
(which was to them as butter is to us) mingled with
it: and the same quantity of wine for a drink-offer-
offering, v. 6, 7. If the sacrifice was a bullock, the
meat-offering was to be' trebled, three omers, with
five pints of oil, and the same quantity of wine for
a drink-offering v. 8- -10. And thus for each sa
crifice, whether offered by a particular person, or
at the common charge. Note, Our religious ser
vices should be governed, as by other rules, so by
the rule of proportion.
II. Natives and strangers are here set upon a
level, in this as in other matters, (v. 13- -16.) "One
law shall be for you and for the stranger that is
proselyted to the Jewish religion." Now, 1. This
was an invitation to the Gentiles to become prose
lytes, and to embrace the faith and worship of the
true God. In civil things there was a difference
between strangers and true-born Israelites, but not
in the things of God; as ye are, so shall the stranger
be before the Lord, for with him there is no respect
of persons. See Isa. 56. 3. 2. This was an obliga
tion upon the Jews to be kind to strangers, and not
to oppress them, because they saw them owned and
accepted of God. Communion in religion is a great
engagement to mutual affection, and should slay all
enmities. 3. It was a mortification to the pride of
the Jews, who are apt to be puffed up with their
birthright privileges; "We are Abraham's seed."
God let them know that the sons of the stranger
were as welcome to him as the sons of Jacob; no
man's birth or parentage shall turn either to his ad
vantage or his prejudice in his acceptance with God.
This likewise intimated, that, as believing stran-
?ers should be accounted Israelites, so unbelieving
sraelites should be accounted strangers. 4. It was
a happy presage of the calling of the Gentiles, and
of their admission into the church. If the law
made so little difference between Jew and Gentile,
much less would the gospel make, which broke
down the partition- wall, and reconciled both to God

in one sacrifice, without the observance of the legal
ceremonies. III. A law for the offering of the first of the
dough unto the Lord, This, as the former, goes
upon the comfortable supposition of their being come
into the promised land, v. 18. Now that they lived
upon manna, they needed not such an express ac
knowledgment of God's title to their daily bread,
and their dependence upon him for it, the thing
spoke for itself: but in Canaan, where they should
eat the fruit of their own industry, God required
that he should be owned as their Landlord, and
their great Benefactor. They must not only offer him
the first-fruits and tenths of the corn in their fields,
(those had been already reserved,) but when they
had it in their houses, in their kneading troughs,
when it was almost ready to be set upon their ta
bles, God must have a further tribute of acknow
ledgment, part of their dough (the Jews say, a
fortieth part, at least, ofthe whole lump,) must be
heaved or offered up to God, (v. 20, 21.) and the
priest must have it for the use of his family. Thus
they must own their dependence upon God for their
daily bread, even when they had it hi the house
with them; they must then wait on God for the
comfortable use of it; for we read of that which
was brought home, and yet God did blow upon it,
and it came to little, Hag. 1. 9. Christ has taught
us to pray, not, Give us this year our yearly har
vest, but Give us this day our daily bread. God by
this law said to the people, as the prophet long af
terward said to the widow of Sarepta, (1 K'ngs 17.
13.) Only make me thereof a little cake first. This
offering was expressly kept up by the laws ol Eze-
kiel's visionary temple, and it is a commandment
with promise of family-mercies, (Ezek. 44. 30.)
Ye shall give unto the priest the first ofyourdough,
that he may cause the blessing to rest in thine house;
for when God has had his dues out of our estates,
we may expect the comfort of what falls to our
share. 22. And if ye have erred, and not ob
served all these commandments which the
Lord hath spoken unto Moses, 23. Even
all that the Lord hath commanded you by
the hand of Moses, from the day that the
Lord commanded Moses, and hencefor
ward among your generations ; 24. Then
it shall be, if aught be committed by igno
rance, without the knowledge of the con
gregation, that all the congregation shall
offer one young bullock for a burnt-offering,
for a sweet savour unto the Lord, with his
meat-offering, and his drink-offering, ac
cording to the manner, and one kid of the
goafs for a sin-offering. 25. And the priest
shall make an atonement for all the con
gregation of the children of Israel, and it
shall be forgiven them ; for it is ignorance :
and they shall bring their offering, a sa
crifice made by fire unto the Lord, and
their sin-offering before the Lord, for their
ignorance : 26. And it shall be forgiven all
I he congregation of the children of Israel,
and the stranger that sojourneth among
them; seeing all the people were in igno
rance. 27. And if any soul sin through ig
norance, then he shall bring a she-goat of
the first >ear for a sin-offering. 28. And

NUMBERS, XV.

519

the priest shall make an atonement for the
soul that sinneth ignorantly, when he sin
neth by ignorance before the Lord, to make
an atonement for him ; and it shall be for
given him. 29. You shall have one law
for him that sinneth through ignorance, both
for him that is born among the children of
Israel, and f°r the stranger that sojourneth
among them.
We have here the laws concerning sacrifices for
sins of ignorance : the Jews understand it of idolatry
or false worship, through the error of their teach
ers; the case here supposed, is, that ye have not
observed all these commandments; v. 22, 23. If
they have failed in the offerings of their acknow
ledgment, and had not brought them according
to the law, then they must bring an offering of
atonement, yea, though the omission had been
through forgetfulness or mistake. If they failed in
one part of the ceremony, they must make it up by
the observance of another part, which was in the
nature of a remedial law.
1. The case is put of a national sin, committed
through ignorance, and become customary through
a. vulgar error, (v. 24.) the congregation, that is,
the body of the people, for so it is explained, (v.
25. ) All the congregation of the children of Israel.
The ceremonial observances were so numerous,
and so various, that, it might easily be supposed,
some of them by degrees would be forgotten and
disused, as particularly that immediately before
concerning the heave-offering of their dough : now
ifs in process of time, upon consulting the law, there
should appear to have been a general neglect of that
or any other appointment, then a sacrifice must be
offered for the whole congregation, and the over
sight shall be forgiven, (v. 25, 26. ) and not punished
as it deserved, with some national judgment. The
offering of the sacrifice according to the manner or
ordinance, plainly refers to a former statute, which
this is the repetition of; and the same bullock
which is there called a sin-offering, (Lev. 4. 13,
21.) is here called a burnt-offering, (v. 24.) because
it was wholly burnt, though not upon the altar, yet
without the camp. And here is the addition of a
kid of the goats for a sin-offering. According to
this law, we find, that Hezekiah made atonement
for the errors of his father's reign, by seven bul
locks, seven rams, seven lambs, and seven he-goats,
which he offered as a sin-offering for the kingdom,
and for the sanctuary, and for Judah, (2 Chron.
29. 21.) and/or all Israel, v. 24. And we find the
like done after the return out of captivity, Ezra
8. 35.
2. It is likewise supposed to be the case of a par
ticular person. If any soul sin through ignorance,
(v. 27. ) neglecting any part of his duty, he must
bring his offering as was appointed, Lev. 4. 27, &c.
Thus atonement shall be made for the soul that
sins, when he sins through ignorance, v. 28.
Observe, (1.) Sins committed ignorantly need to
have atonement made for them : for though igno
rance will in a degree excuse, it will not justify,
those that might have known their Lord's will, and
did it not. David prays to be cleansed from his
secret faults, that is, those sins which he himself
was not aware of, the errors he did not understand,
Ps. 19. 12. (2.) Sins committed ignorantly shall
oe forgiven through Christ the great Sacrifice, who,
when he offered up himself once for all upon the
cross, seemed to explain the intention of his offering
in that prayer, Father, forgive them, for they know
not what they do. And Paul seem s to allude to this
law concerning sins of ignorance, (1 Tim. 1. 13.) I

obtained mercy, because I did it ignorantly and in
unbelief, And it looked favourably upon the Gen
tiles, that this law of atoning for sins of ignorance is
expressly made to extend to those who were stran
gers to the commonwealth of Israel, (v. 29.) but
supposed to be proselytes of righteousness. Thus
the blessing of, Abraham comes upon the Gentiles.
30. But. the soul that doeth aught pre
sumptuously, whether he be born in the land,
or a stranger, the same reproacheth the
Lord ; and that soul shall be cut off from
among his people. 31. Because he hath
despised the word of the Lord, and hath
broken his commandment, that soul shall
utterly be cut off; his iniquity shall be upon
him. 32. And while the children of Israel
were in the wilderness, they found a man
that gathered sticks upon the sabbath-day.
33. And they that found him gathering sticks
brought him unto Moses and Aaron, and
unto all the congregation : 34. And they
put him in ward, because it was not de
clared what should be done to him. 35.
And the Lord said unto Moses, The man
shall be surely put to death : all the congre
gation shall stone him with stones without
the camp. 36. And all the congregation
brought him without the camp, and stoned
him with stones, and he died ; as the Lord
commanded Moses.
Here is,
I. The general doom passed upon presumptuous
sinners. 1. Those are to be reckoned presumptu
ous sinners that sin with a high hand, as the original
phrase is, (v. 30.) that is, that avowedly confront
God's authority, and set up their own lust in com
petition with it; that sin for Sinning-sake, in contra
diction to the precept of the law, and in defiance of
the penalty; that fight against God, and dare him
to do his worst; see Job 15. 25. It is not only to
sin against knowledge, but to sin designedly against
God's will and glory. 2. Sins thus committed are
exceeding sinful. He that thus breaks the com
mandment, (1.) Reproaches the Lord; (v. 30.) he
says the worst he can of him, and most unjustly.
The language of presumptuous sin, is, "Eternal
truth is not fit to be believed, the Lord of all not fit
to be obeyed, and almighty power not fit to be
either feared or trusted. " It imputes folly to Infi
nite Wisdom, and iniquity to the righteous Judge
of heaven and earth; such is the malignity of wilful
sin. (2.) He despises the word ofthe Lord, v. 31.
There are those who, in many instances, come
short of fulfilling the word, and yet have a great
value for it, and count the law honourable; but
presumptuous sinners despise it, thinking them
selves too great, too good,, and too wise, to be ruled
by it. What is the Almighty that we should serve
him? Whatever the sin itself is, it is contumacy
that incurs the anathema. It is rebellion added to
the sin, that is as witchcraft, and stubbornness as
idolatry. 3. The sentence passed on such is dread
ful. There remains no sacrifice for those sins, the
law provided none, that soul shall be cut off from
among his people, (v. 30.) utterly cut off ; (v. 31.)
and, that God may be for ever justified, and the
sinner for ever confounded, his iniquity shall be
upon him, and there needs no more to sink him to
the lowest hell. - Thus the Jewish doctors under
stand it, that the iniquity shall cleave to the soul,

520

NUMBERS, XV.

after it is cut off, and that man shall give an account
of his sin at the great day of judgment. Perhaps
the kind of offence might be such as did not expose
the offender to the censure of the civil magistrate,
but if it was done presumptuously, God himself
would take the punishment of it into his own hands,
and into them it is a fearful thing to fall. In the
New Testament we find the like sentence of exclu
sion from all benefit by the great Sacrifice, passed
upon the blasphemy against the Holy Ghost, and a
total apostasy from Christianity. See Matth. 12.
32. and Heb. 10. 26. which refers to this here.
_ II. A particular instance of presumption in the
sin of sabbath-breaking. 1. The offence was gath
ering sticks on the sabbath-day, (v. 32.) which, it
is probable, were designed to make a fire of, where
as they were commanded to bake and see what
they had occasion for, the day before, Exod. 16.
23. This seemed but a small offence, but it was a
violation of the law of the sabbath, and so was an
implicit contempt of the Creator, to whose honour
the sabbath was dedicated, and an incursion upon
the whole law, which the sabbath was intended as
a hedge about. And it appears by the context to
have been done presumptuously, and in affront both
to the law, and to the Law-Maker. 2. The offen
der was secured, v. 33, 34. They that found him
gathering slicks, in their zeal for the honour of the
sabbath, brought him to Moses and Aaron, and to
all the congregation; which intimates, that, being
the sabbath-day, the congregation was at that time
gathered to Moses and Aaron, to receive instruc
tion from them, and to join with them in religious
worship. It seems even common Israelites, though
there was much amiss among them, yet would not
contentedly see the sabbath profaned, which was a
good sign that they had not quite forsaken God,
nor were utterly forsaken of him. 3. God was
consulted, because it was not declared what should
be done to him. The law had already made the
profanation of the sabbath a capital crime, (Exod.
31. 14. ch. 35. 2.) but they were in doubt, either
concerning the offence, whether this that he had
done should be deemed a profanation or no; or
concerning the punishment, what death he should
die. God was the Judge, and before him they
brought this cause. 4. Sentence was passed; the
prisoner was adjudged a sabbath-breaker according
to the intent of that law, and as such he must be
put to death; and, to show how great the crime
was, and how displeasing to God, and that others
might hear and fear, and not do in like manner
presumptuously, that death is appointed him which
was looked upon as most terrible, he must be stoned
with stones, v. 35. Note, God is jealous for the
honour of his sabbaths, and will not hold them
guiltless, whatever men do, that profane them. 5.
Execution was done pursuant to the sentence, x;.
36. He was stoned to death by the congregation.
As many as could were employed in the execution,
that they, at least, might be afraid of breaking the
sabbath, who had thrown a stone at this sabbath-
breaker. This intimates that the open profanation
of the sabbath is a sin which ought to be punished
and restrained by the civil magistrate, who as far
as overt-acts go, is keeper of both tables. See Neh.
13. 17. One would think there could be no great
harm in gathering a few sticks, on what day soever
it was, but God intended the exemplary punish
ment of him that did so, for a standing warning to
us all, to make conscience of keeping holy the
sabbath. 37. And the Lord spake unto Moses,
saying, 38. Speak unto the children of Is
rael, 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 whoring : 40.
That ye may remember, and do all my
commandments, and be holy unto your
God. 41. I am the Lord your God, which
brought you out of the land of Egypt, to be
your God : I am the Lord your God.
Provision had been just now made by the law for
the pardon of sins of ignorance and infirmity; now
here is an expedient provided for the preventing of
such sins. They are ordered to make fringes upon
the borders of their garments, which were to be
memorandums to them of their duty, that they
might not sin through forgetfulness.
L The sign appointed is a fringe of silk, or
thread, or worsted, of the garment itself ravelled
at the bottom, and a blue riband bound on the top
of it to keep it tight, v. 38. The Jews being a
peculiar people, they were thus distinguished from
their neighbours in their dress, as well as in their
diet, and taught, by such little instances of singu
larity, not to be conformed to the way ofthe heathen
in greater things. Thus likewise they proclaimed
themselves Jews wherever they were, as those
that were not ashamed of God and his law. Our
Saviour, being made under the law, wore these
fringes; hence we read of the hem or border of his
garment, Matth. 9. 20. These borders the Phari
sees enlarged, that they might be thought more
holy and devout than other people. Yet the phy
lacteries were different things, those were their
own invention, the fringes were a divine institution.
The Jews at this day wear them, saying, when they
put them on, Blessed be he who has sanctified us
unto himself, and commanded us to wear fringes.
2. The intention of it was, to remind them that
they were a peculiar people. They were not ap
pointed for the trimming and adorning of their
clothes, but to stir up their pure minds by way of
remembrance; (2 Pet 3. 1.) that they might look
upon the fringe, and remember the commandments.
Many look upon their ornaments, to feed their
pride, but they must look upon these ornaments to
awaken their consciences to a sense of their duty,
that their religion might constantly beset them, and
they might carry it about with them, as they did
their clothes, wherever they went. If they were
tempted to sin, the fringe would be a monitor to
them, not to break God's commandments; if a duty
was forgotten to be done in its season, the fringe
would remind them of it This institution, though
it is not an imposition upon us, is an instruction to
us always to remember the commandments of the
Lard our God, that we may do them, to treasure
them up in our memories, and to apply them to
particular cases, as there is occasion to use them.
It was intended particularly to be a preservation
from idolatry, that ye seek not after your own
heart, and your own eyes, in your religious wor
ship. Yet it may extend also to the whole conver
sation, for nothing is more contrary to God's honour,
and our own true interest, than to walk in the way
of our heart, and in the sight of our eyes; for the
imagination of the heart is evil, and so is the lust
of the eyes.

NUMBERS, XVI.

521

After the repetition of some ceremonial appoint
ments, the chapter closes with that great and
fundamental law, of religion, Be holy unto your
God; purged from sin, and sincerely devoted to
his service; and that great reason for all the com
mandments is again and again inculcated, I am the
Lord your God. Did we more firmly believe, and
more frequently and seriously consider, that God is
our Lord, and our God, and Redeemer, we should
see ourselves bound in duty, interest, and gratitude,
to keep all his commandments.
CHAP. XVI.
The date of the history contained in this chapter is alto
gether uncertain. Probably, these mutinies happened
after their removal back again from Kadesh-barnea,
when they were fixed (if I may so speak) for their wan
dering in the wilderness, and began to look upon that as
their settlement. Presently after new laws given, follows
the story of a new rebellion, as if sin took occasion
from the commandment to become more exceeding
sinful. Here is, I. A daring and dangerous rebellion
raised against Moses and Aaron, by Korah, Dathan, and
Abiram, v. 1 . . 15. 1. Korah and his accomplices con
tend for the priesthood against Aaron, v. 3. Moses
reasons with them, and appeals to God for a decision of
the controversy, v. 4.. 11. 2. Dathan and Abiram
quarrel with Moses, and refuse to obey his summons,
which greatly grieves him, v. 12. .15. II. A solemn
appearance of the pretenders to the priesthood before
God, according to order, and a public appearance ofthe
glory of the Lord, which would have consumed the
whole congregation, if Moses and Aaron had not inter
ceded, v. 16.. 22. III. The deciding ofthe contro
versy, and the crushing of rebellion, by the cutting off
of the rebels. 1. Those in their tents were buried
alive, v. 23 . . 34. 2. Those at the door of the taber
nacle were consumed by fire, (v. 35.) and their censers
preserved for a memorial, v. 37 . . 40. IV. A new insur
rection of the people, v. 41 . . 43. 1. God stayed the
insurrection by a plague, v. 45. 2. Aaron stayed the
plague by offering incense, v. 46 . . 50. The manner and
method of recording this story, plainly denotes the fer
ment to have been very great.
l.l^TOW Korah the son of Izhar, the son
J3I 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 renown :
3. And they gathered themselves together
against Moses and against Aaron, and said
unto them, Ye take too much upon you,
seeing all the congregation are holy, every
one of them, and the Lord is among them :
wherefore then lift you up yourselves above
the congregation of the Lord 1 4. And
when Moses heard it, he fell upon his face :
5. And he spake unto Korah, and unto all
his company, saying, Even to-morrow the
Lord will show who are his, and who is
holy ; and will cause him to come near un
to him : even him 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 in them before the Lord to
morrow : and it shall be, that the man whom
the Lord doth choose, he shall be holy : ye
take too much upon you, ye sons of Levi.
Vol. i.— 3 U

8. And Moses said unto Korah, Hear, I
pray you, ye sons of Levi : 9. Seemeth it
but a small thing unto you, that the God of
Israel hath separated you from the congre
gation of Israel, to bring you near to him
self, to do the service of the tabernacle of
the Lord, and to stand before the congre
gation, to minister unto them ? 10. And he
hath brought thee near to him, and all thy
brethren the sons of Levi with thee : and
seek ye the priesthood also ? 11. For which
cause both thou and all thy company are
gathered together against the Lord : and
what is Aaron, that ye murmur against him ?
Here is,
1. An account of the rebels, who and what they
were, not, as formerly, the mixed multitude, and
the dregs of the people, who are therefore never
named, but men of distinction and quality, that
made a figure. Korah was the ring-leader, he
formed and headed the faction, therefore it is called
the gainsaying of Korah, Jude 11. He was cousin-
gerrnan to Moses, they were brothers' children,
yet the nearness of the relation could not re
strain him from being insolent and rude to Moses.
Think it not strange if a man's foes be they of his
own house. With him joined Dathan and Abiram,
chief men of the tribe of Reuben, the eldest son of
Jacob. Probably, Korah was disgusted both at the
preferment of Aaron to the priesthood, and the
constituting of Elizaphan to the head of the Ko
hathites; (ch. 3. 30.) and perhaps the Reubenites
were angry that the tribe of Judah had the first
post of honour in the camp. On is mentioned,
(v. 1. ) as one of the heads of the faction, but never
after, in the whole story; either because, as some
think, he repented and left them, or because he did
not make himself so remarkable as Dathan and
Abiram did. The Kohathites encamped on the
same side of the tabernacle that the Reubenites
did, which perhaps gave Korah an opportunity of
drawing them in: whence the Jews say, Woe to the
wicked man, and woe to his neighbour, who is in
danger of being infected by him. And these being
themselves men of renown, they seduced into the
conspiracy two hundred and fifty princes of the
assembly; (v. 2.) probably they were first-born, or
at least heads of families, who, before the elevation
of Aaron, had themselves ministered in holy things.
Note, The pride, ambition, and emulation, of great
men, have always been the occasion of a great deal
of mischief both in churches and states. God by
his grace make great men humble, and so give
peace in our time, O Lord! Famous men, and
men of renown, as these here are described to be,
were the great sinners of the old world, Gen. 6. 4.
The fame and renown which they had did not con
tent them, they were high, but would be higher,
and thus the famous men became infamous.
II. The rebels' remonstrance, v. 3. That which
they quarrel with, is, the settlement of the priest
hood upon Aaron and his family, which they think
an honour too great for Moses to give, and Aaron
to accept, and so they are both charged with usur
pation. Ye take too much upon you; or, Let it
suffice you to be upon a level with your neighbours,
who are all holy, all as good as you, and therefore
ought to be as great" 'Or, "Let it suffice you to
have domineered thus long, and now think of re
signing your places to those who have as good a
title to them, and are as well able to manage
them. " 1. They proudly boast of the holiness of

522

NUMBERS, XVI.

the congregation, and the presence of God in it
" They are holy, every one of them, and as fit to be
employed in offering sacrifice as Aaron is, and as
masters of families formerly were, and the Lord is
among them, to direct and own them." Small
reason they had to boast of the people's purity, or
of God's favour, as the people had been so fre
quently and so lately polluted with sin, and were
now under the marks of God's displeasure, which
should have made them thankful for priests to
mediate between them and God; but, instead of
that, they envy them. 2. They unjustly charge
Moses and Aaron with taking the honour they had
to themselves, whereas it was evident, beyond con
tradiction, that they were called of God to it, Heb.
5. 4. So that they would either have no priests at
all, nor any government, none to preside either in
civil or sacred things, none over the congregation,
hone above it; or, they would not acquiesce in that
constitution of the go\ ernment which God had ap
pointed. See here, (l.)What spirit levellers are
of, and those that despise dominions, and resist the
powers that God has set over them ; they are proud,
envious, ambitious, turbulent, wicked, and unrea
sonable, men. (2. ) What usage even the best and
most useful men may expect, even from those they
have been serviceable to. if they be represented
as usurpers that have the best titles, and they as
tyrants that govern best, let them recollect that
Moses and Aaron were thus abused.
III. Moses's conduct when this remonstrance was
published against him. How did he take it? 1.
He fell on his face, (v. 4. ) as before, ch. 14. 5.
Thus he showed how willing he would have been
to yield to them, and how gladly he would have
resigned his government, if it would have consisted
with his duty to God, and his fidelity to the trust
reposed in him. Thus also he applied himself to
God by prayer, for direction what to say and to do
upon this sad occasion. He would not speak to
them till he had thus humbled and composed his
own spirit, (which could not but begin to be heat
ed,) and had received instruction from God. The
heart of the wise, in such a case, studies to answer,
and asks counsel at God's mouth. 2. He agrees to
refer the case to God, and leave it to him to decide
it, as one well assured of the goodness of his title,
and yet well content to resign, if God thought fit to
gratify his discontented people with another nomi
nation. An honest cause fears not a trial, fears not
a second trial, fears not a speedy trial; even to-mor
row let it be brought on, v. 5. .7. Let Korah and
his partisans bring their censers, and offer incense
before the Lord, and if he testify his acceptance of
them, well and good; Moses is now as willing that
all the Lord's people should be priests, if God so
p'eased, as before that they should all be prophets,
ch. 11. 29. But if God, upon an appeal to him, de
termine (as no doubt he will) for Aaron, they would
find it highly dangerous to make the experiment:
and therefore he puts it off till to-morrow, to try
whether, when they had slept upon it, they would
desist, and let fall their pretensions. 3. He argues
the case fairly with them, to still the mutiny with
fair reasoning, if possible, before the appeal came
to God's tribunal, for then he knew it would end in
the confusion of the complainants.
(1.) He calls them the sons of Levi, v. 7, and
again, v. 8. They were of his own tribe, nay, they
were of God's tribe; it was therefore the worse in
them thus to mutiny, both against God, and against
him. It was not long since the sons of Levi had
appeared on God's side, in the matter of the golden
calf, and got immortal honour by it; and shall they,
that were then the only innocents, now be the lead
ing criminals, and lose all the honour they had won?
Could there be such chaff on God's floor? Levites,

and yet rebels? (2.) He retorts their charge upon
themselves; they had unjustly charged Moses and
Aaron with taking too much upon them, though
they had done no more than what Ged put upon
them; nay, says Moses, Ye take too much upon you,
ye sons of Levi. Note, They that take upon them
to control and contradict God's appointment, take
too much upon them. It is enough for us to sub
mit, it is too much to prescribe. (3.) He shows
them the privilege they had as Levites, which was
sufficient for them, they needed not to aspire to the
honour of the priesthood, v. 9, 10. He reminds
them how great the honour was to which they were
preferred as Levites. [1 J They were separated
from the congregation of Israel, distinguished from
them, dignified above them; instead of complaining
that Aaron's family was advanced above their's,
they ought to have been thankful that their tribe
was advanced above the rest of the tribes, though
they had been in all respects upon the level with
them. Note, It will help to keep us from envying
those that are above us, duly to consider how many
there are below us. Instead of fretting' that any
are preferred before us in honour, power, estate, or
interest, in gifts, graces, or usefulness, we have rea
son to bless God, if we, who are less than the least,
are not put among the very last. Many, perhaps,
who deserve better, are not preferred so well.
[2. ] They were separated^ to very great and valua
ble honours; First, To draw near to God, nearer
than the common Israelites, though they also were
a people near unto him; the nearer any are to God,
the greater is their honour. Secondly, To do the
service of the tabernacle. It is honour enough to
bear the vessels of the sanctuary, and to be em
ployed in any part of the service of the tabernacle.
God's service is not only perfect freedom, but high
preferment Thirdly, To stand before the congre
gation to minister unto them. Note, Those are
truly great that serve the public, and it is the honour
of God's ministers to be the church's ministers;
nay, which adds to the dignity put upon them, [3.]
It was the God of Israel himself that separated
them. It was his act and deed to put them into
their place, and therefore they ought not to have
been discontented; and he it was likewise that put
Aaron into his place, and therefore they ought not
to have envied him. (4.) He convicts them of the
sin of undervaluing these privileges, Seemeth it a
small thing unto you? As if he had said, "It ill
becomes you of all men to grudge Aaron the priest
hood, when, at the same time that he was advanced
to that honour, you were designed for another ho
nour dependent upon it, and shine with rays bor
rowed from him. Note, [l.j The privilege of
drawing near to the God of Israel is not a small
thing in itself, and therefore must not appear small
to us. To those who neglect opportunities of draw
ing near to God, who are careless and formal in it,
to whom it is a task and not a pleasure, we may
properly put this question; "Seemeth it a small
thing to you, that God has made you a people near
unto him?" [2.] Those who aspire after and usurp
the things forbidden them, put a great contempt
upon the honours allowed them. We have each
of us as good a share of reputation as God sees fit
for us, and sees us fit for, and much better than we
deserve; and we ought to rest satisfied with it, and
not, as these here, exercise ourselves in things too
high for us; Seek ye the priesthood also? They
would not own that they sought it, but Moses saw
that they had this in their eye; the law had pro
vided very well for those that served at the altar,
and therefore they would put in for the office. (5."/
He interprets their mutiny to be a rebellion against
God; (v. 11.) while they pretended to assert the
holiness and liberty of the Israel of God* they

NUMBERS, XVI.

523

really took up arms against the God of Israel, Ye
are gathered together against the Lord. Note,
Those that strive against God's ordinances and pro
vidences, whatever they pretend, and whether they
are aware of it or no, do indeed strive with their
Maker. Those resist the prince, who resist those
that are commissioned by him: for, alas! says
Moses, What is Aaron, that ye murmur against
him? If murmurers and complainers would con
sider that the instruments they quarrel with are but
instruments whom God employs, and that they are
but wlfat he makes them, and neither more nor
less, better nor worse, they would not be so bold
and free in their censures and reproaches as they
are. They that found the priesthood, as k was
settled, a blessing, must give all the praise to God;
but if any found it a burthen, they must not there
fore quarrel with Aaron, who is but what he is
made, and does but as he is bidden. Thus he in
terested God in the cause, and so might be sure of
speeding well in his appeal.
1 2. And Moses sent to call Dathan and
Abiram, the sons of Eliab : which said,
We will not come up. 13. Is it a small
thing that thou hast brought us up out of a
land that floweth with milk and honey, to
kill us in the wilderness, except thou make
thyself altogether a prince over us? 14.
Moreover, thou hast not brought us into a
land that floweth with, milk and honey, or
given us inheritance of fields and vineyards :
wilt thou put out the eyes of these men ?
we will not come up. 15. And Moses
was very wroth, and said unto the Lord,
Respect not thou, their offerings: I have not
taken one ass from them, neither have I
hurt one of them. 16. And Moses said
unto Korah, Be thou and all thy company
before the Lord, thou, and they, and
Aaron, to-morrow: 17. And take every
man his censer, and put incense in them,
and bring ye before the Lord, every man
his censer, two hundred and fifty censers;
thou also, and Aaron, each of you his cen
ser. 1 8. And they took every man his cen
ser, and put fire in them, and laid incense
thereon, and stood in the door of the taber
nacle of the congregation with Moses and
Aaron. 19. And Korah gathered all the
congregation against them, unto the door of
the tabernacle of the congregation : and the
glory of the Lord appeared unto all the
congregation. 20. And the Lord spake
unto Moses, and unto Aaron, saying, 21.
Separate yourselves from among this con
gregation, that I may consume them in a
moment. 22. And they fell upon their
faces, and said, O God, the God of the
spirits of all flesh, shall one man sin, and
wilt thou be wroth with all the congregation?
Here is,
I. The insolence of Dathan and Abiram, and
their treasonable remonstrance. Moses had heard
what Korah had to say, and had answered it; now
he summons Dathan and Abiram to bring in their

complaints, (v. 12.) but they would not obey his
summons; either because they could not for shame
say that to his face which they were resolved to
say, and then it is an instance of some remains of
modesty in them; or rather, because they would not
so far own his authority, and then it is an instance
of the highest degree of impudence. They spoke
the language of Pharaoh himself, who set Moses at
defiance, but they forgot how dear he paid for it.
Had not their heads been wretchedly heated, and
their hearts hardened, they might have considered,
that, if they regarded not these messengers, Moses
could soon in Qjbd's name send messengers of death
for them. But thus the God of this world blinds
the minds of them that believe not. But by the
same messengers they send their articles of im
peachment against Moses; and the charge runs
very high. 1. They charge him with having done
them a great deal of wrong in bringing them out of
Egypt, invidiously calling that a land fiowing with
milk and honey, v. 13. Onions, and garlick, and
fish, they had indeed plenty of in Egypt, but it
never pretended to milk and honey; only they
would thus banter the premise of Canaan. Un
grateful wretches, to represent that as an injury to
them, which was really the greatest favour that
ever was bestowed upon any people! 2. They
charge him with a design upon their lives, that he
intended to kill them in the wilderness, though they
were so well provided for. And if they were sen
tenced to die in the wilderness, they must thank
themselves. Moses would have healed them, and
they would not be healed. 3. They charge him
with a design upon their liberties, that he meant to
enslave them, by making himself a prince over
them. A prince over them ! Was he not a tender
father to them; nay, their devoted servant for the
Lord's sake? Had they not their properties se
cured, their order preserved, and justice impartially
administered? Did they not live in ease and ho
nour? And yet they complain as if Moses's yoke
were heavier than Pharaoh's. And did Moses make
himself a prince? Far from it. How gladly would
he have declined the efnee at first! How gladly
would he have resigned it many a time since ! And
yet he is thus put under the blackest characters of
a tyrant, and a usurper. 4. They charge him with
cheating them, (v. 14.) Thou hast not brought us,
as thou promisedst us, into a land that floweth with
milk ana honey; and pray, whose fault was that?
He had brought them to the borders of it, and was
just ready, under God, to put them in prssessirn of
it; but they thrust it away from them, and shut the
door against themselves; so that it was purely their
own fault that they were not now in Canaan, and
yet Moses must bear the blame. Thus when tlie
foolishness of man perverteth his way, his heart
fret let h against the Lord, Prov. 19. 3. 5. They
charge him in the general with unfair dealing, that
put out the eyes of these men, and then meant t'
lead them blindfold as he pleased. The design ot
all he did for them, was, to open their eyes, and yet
they insinuate that he intended to put out their
eyes, that they might not see themselves imposed
upon. Note, The wisest and best cannot please
every body, nor gain the good word of all. Those
often fall under the heaviest censures, who have
merited the highest applause. Manv a good work
Moses had showed them from the Father, and for
which of these do they reproach him?
II. Moses's just resentment of their insolence, v.
15. Moses, though the meekest man, yet, finding
God reproached in him, was vent wroth; he could
not bear to see the peo-p'e ruinine; themselves, frr
whose salvation he had done so much. In this dis
composure, 1. He appeals to God concerning his
own integrity; whereas they basely reflected upon

524

NUMBERS, XVI.

him as ambitious, covetous, and oppressive, in mak
ing himself a prince over them. God was his Wit
ness, (1.) That he never got any thing by them;
I have not taken one ass from them, not only, not
by way of bribery and extortion, but not by way
of recompense or gratuity for all the good offices he
had done them; he never took the pay of a general,
or salary of a judge, much less the tribute of a
prince. He got more in his estate when he kept
Jethro's flock, than when he came to be king in
Jeshurun. (2.) That they never lost any thing by
him, neither have I hurt any one of them, no not
the least, no not the worst, no not those that have
been most peevish and provoking to him : he never
abused his power to the support of wrong. Note,
Those that have never blemished themselves need
not fear being slurred by others: when men con
demn us, we may be easy if our own hearts con
demn us not 2. He begs of God to plead his cause,
and clear him, by showing his displeasure at the
incense which Korah and his company were to offer,
with whom Dathan and Abiram were in confede
racy. Lord, says he, Respect not thou their offering.
Wherein he seems to refer to the history of Cain,
lately written by his own hand, of whom it is said,
that to him and his offering God had not respect,
Gen. 4. 5. These that followed the gainsaying of
Korah, walked in the way of Cain, (these are put
together, Jude 11.) and therefore he prays that
they might be frowned upon as Cain was, and put
to the same confusion.
III. Issue joined between Moses and his accusers.
1. Moses challenges them to appear with Aaron
next morning, at the time of offering up the morn
ing incense, and refer themselves to God's judg
ment, v. 16, 17. Since he could not convince them
by his calm and affectionate reasoning, he is ready
to enter into bonds to stand God's award, not doubt
ing but that God would appear to decide the con
troversy. This reference he had agreed to before,
(v. 6, 7.) and here adds only one clause, which
speaks his great condescension to the plaintiffs, that
Aaron, against whose advancement they excepted,
though now advanced by the divine institution to
the honour of burning incense within the taberna
cle, yet, upon this trial, should put himself into the
place of a probationer, and stand upon the level
with Korah, at the door of the tabernacle; nay, and
Moses would himself stand with them, so that the
complainant shall have all the fair dealing he can
desire; and thus every mouth shall be stopped. 2.
Korah accepts the challenge, and makes his ap
pearance with Moses and Aaron at the door ofthe
tabernacle, to make good his pretensions, v. 18, 19.
If he had not had a very great stock of impudence,
he could not have carried on the matter thus far.
Had not he lately seen Nadab and Abihu, the con
secrated priests, struck dead for daring to offer in
cense with unhallowed fire; and could he and his
accomplices expect to fare any better in offering in
cense with unhallowed hands? Yet, to confront Mo
ses and Aaron, in the height of his pride, he thus
bids defiance to Heaven, and pretends to demand
the divine acceptance without a divine warrant;
thus wretchedly is the heart hardened through the
deceitfulness of sin. They took every man his cen
ser. Perhaps these were some of the censers which
these heads of families had made use of at their
family-altars, before this part of religious service
was confined to the priesthood, and the altar in the
tabernacle; (and they would bring them into use
and reputation again;) or they might be common
chafing-dishes, which were for their ordinary use.
Now, to attend the solemn trial, and to be witness
of the issue, one would have thought Moses should
have gathered the congregation against the rebels,
Dutit seems Korah gathered them against Moses,

(v. 19.) which intimates that a great part of the
congregation sided with Korah, were at his beck,
and wished him success; and that Korah's hopes
were very high of carrying the point against Aaron;
for, had he suspected the event, he would not have
coveted to make the trial thus public: but little did
he think that he was now calling the congregation
together to be the witnesses of his own confusion!
Note, Proud and ambitious men, while they are
projecting their own advancement, often prove to
have been hurrying on their own shameful fall.
IV. The judgment set, and the Judge taking the
tribunal, and threatening to give sentence against
the whole congregation. 1. The glory ofthe Lord
appeared, v. 19. The same glory that appeared
to install Aaron in his office at first, (Lev. 9. 23.)
now appeared to confirm him in it, and to confound
those that oppose him, and set up themselves in
competition with him. The Shechinah, or Divine
Majesty, the glory ofthe Eternal Word, which or
dinarily dwelt between the cherubims within the
vail, now was publicly seen over the door of the
tabernacle, to the terror of the whole congregation;
for though they saw no manner of similitude, yet,
probably, the appearances of the light and fire
were such as plainly showed God to be angry with
them; as when he appeared, ch. 14. 10. Nothing
is more terrible to those who are conscious of guilt,
than the appearances of divine glory; for such a
glorious Being must needs be a formidable Enemy.
2. God threatened to consume them allin a moment,
and, in order to that, bade Moses and Aaron stand
from among them, v. 21. God thus showed what
their sin deserved, and how very provoking it was
to him. See what a dangerous thing it is to have
fellowship with sinners, and in the least to partake
with them. Many of the congregation, it is likely,
came only for company, following the crowd, or for
curiosity to see the issue, yet not coming, as they
ought to have done, to bear their testimony against
the rebels, arid openly to declare for God and Mo
ses, they had like to have been all consumed in a
moment. If we follow the herd into which the De
vil is entered, it is at our peril.
V. The humble intercession of Moses and Aaron
for the congregation, v. 22. 1. Their posture was
importuning; they fell on their faces, prostrating
themselves before God, as supplicants in good ear
nest, that they might prevail for sparing mercy.
Though the people had treacherously deserted
them, and struck in with those that were in arms
against them, yet they approved themselves faith
ful to the trusts reposed in them, as shepherds of
Israel, which were to stand in the breach when
they saw the flock in danger. Note, If others fail
in their duty to us, that does not discharge us from
our duty to them, nor take off the obligations we
lie under to seek their welfare. 2. Their prayer
was a pleading prayer, and it proved a prevailing
one. Now God had destroyed them, if Moses had
not turned away his wrath; (Vs. 106. 23.) yet far
be it from us to imagine that Moses was more con
siderate or more compassionate than God, in such
a case as this; but God saw fit to show his just dis
pleasure against the sin of' sinners, by the sentence,
and at the same time to show his gracious conde
scension to the prayers of saints, by the revocation
of the sentence at the intercession of Moses. Ob
serve in the prayer, (1.) The title they give to God,
The God qfyhe spirits of all flesh. See what man
is; he is a spirit in flesh, a soul embodied; a crea
tore wonderfully compounded of heaven and earth.
See what God is; He is the God of the spirits of all
mankind. "Reforms the spirits, 'tech. 12. 1. He
fathers it, Heb. 12. 9. He has an ability to fashion
it, (Ps. 33. 15.) and authority to dispose of it, for he
has said, All souls are mine, Ezek, 18, 4. They in-

NUMBERS, XVI.

,525

sinuate hereby, that though, as the God ofthe spi
rits of all flesh, he might in sovereignty consume
this congregation in a moment, yet it was to be
hoped that he would in mercy spare them, not only
because they were the work of his own hands, and
he had a propriety in them, but because, being the
God of spirits, he knew their frame, and could dis
tinguish between the leaders and the led; between
those who sinned maliciously, and those who were
drawn in by their wiles, and would make a differ
ence accordingly in his judgments. (2. ) The argu
ment they insist on ; it is much the same with that
which Abraham urged in his intercession for So
dom, (Gen. 18. 23.). Wilt thou destroy the righteous
with the wicked ? Such is the plea here, Shall one
man sin, and wilt thou be wroth with all the con
gregation ? Not but that it was the sin of them all
to join in this matter, but the great transgression
was his that first hatched the treason. Note,
Whatever God may do in sovereignty and strict
justice, we have reason to hope that he will not de
stroy a congregation for the sin of one, but that
righteousness and peace having kissed each other in
the undertaking of the Redeemer, mercy shall re
joice against judgment. Moses knew that all the
congregation must perish in the wilderness by de
grees, yet he is thus earnest in prayer, that they
might not be consumed at once, and would reckon
it a favour to obtain a reprieve. Lord,.let it alone
this year.
23. And the Lord spake unto Moses,
saying, 24. Speak unto the congregation,
saying, Get you up from about the taberna
cle of Korah, Dathan, and Abiram. 25.
And Moses rose up, and went unto Dathan
and Abiram ; and the elders of Israel fol
lowed him. 26. And he spake unto the
congregation, saying, Depart, I pray you,
from the tents of these wicked men, and
touch nothing of theirs, lest ye be consumed
in all their sins. 27. So they gat up from
the tabernacle of Korah, Dathan, and Abi
ram, on every side : and Dathan and Abi
ram came out, and stood in the door of
their tents, and their wives, and their sons,
and their little children. 28. And Moses
said, Hereby ye shall know that the Lord
hath sent me to do all these works ; for /
have not done them of mine own mind. 29.
If these men die the common death of all
men, or if they be visited after the visitation
of all men ; then the Lord hath not sent
me: 30. But if the Lord make a new
thing, and the earth open her mouth, and
swallow them up, with all that appertain
unto them, and they go down quick into
the pit ; then ye shall understand that these
men have provoked the Lord. 31. And
it came to pass, as he had made an end of
speaking all these words, that the ground
clave asunder that was under them : 32.
And the earth opened her mouth, and swal
lowed them up, and their houses, and all
the men that appertained unto Korah, and
all their goods. 33. They, and all that ap
pertained to them, went down alive into the

pit, and the earth closed upo:. them : and
they perished from among the congregation.
34. And all Israel that were round about
them fled at theory of them : for they said,
Lest the earth swallow us up also.
We have here the determining of the contro
versy with Dathan and Abiram, who rebelled
against Moses; as, in the next paragraph, the de
termining of the controversy with Korah and his
company, who would be rivals with Aaron. It
should seem that Dathan and Abiram had set up a
spacious tabernacle in the midst ofthe tents of their
families, where they kept court, met in council,
and hung out their flag of defiance against Moses:
it is here called the tabernacle of Korah, Dathan,
and Abiram, v. 24, 27. There, as in the place of
rendezvous, Dathan and Abiram staid, when Ko
rah and his friends went up to the tabernacle ofthe
Lord, waiting the issue ot their trial; but here we
are told how they had their business done before
that trial was over, for God will take what method
he pleases in his judgments.
I. Public Warning is given to the congregation to
withdraw immediately from the tents ofthe rebels.
1. God bids Moses speak to this purport, v. 24.
This was in answer toMoses's prayer; he had beg
ged that God would not destroy the whole congrega
tion; " Well," says God, " I will not, provided they
be so wise as to shift for their own safety, and get out
of the way of danger. If they will quit the rebels,
well and good, they shall not perish with them;
otherwise, let them take what follows. " Note, We
cannot expect to reap benefit by the prayers of our
friends for our salvation, unless we ourselves be dili
gent and faithful in making use ofthe means of sal
vation; for God never promised to save by miracles
those that would not save themselves by means.
Moses, that had prayed for them, must preach this
to them, and warn them to flee from this wrath to
come. 2. Moses accordingly repairs to the head
quarters of the rebels, leaving Aaron at the door of
the tabernacle, v. 25. Dathan and Abiram had
contumaciously refused to come up to him, (i;. 12.)
yet he humbly condescends to go down to them, to
try if he could yet convince and reclaim them.
Ministers must thus with meekness instruct those
that oppose themselves; and not think it below them
to stoop to those that are most stubborn, for their
good. Christ himself stretches out his hand to a re
bellious end gainsaying people. The seventy el
ders of Israel attend Moses as his guard, to secure
him from the insolence of the rabble, and, by their
presence, to put an honour upon him, and, if possi
ble, to strike an awe upon the rebels. It is our
duty to contribute all we can to the countenance and
support of injured innocency and honour. 3. Pro
clamation is made that all manner of persons, as
they tendered their own safety, should forthwith
depart from the. tents of these wicked men, (v. 26.)
and thus should signify that they deserted their
cause and interest, detested their crimes and coun
sels, and dreaded the punishment coming upon
them. Note, Those that would not perish with
sinners must come out from among them, and be
separate. In vain do we pray, Gather not our souls
with sinners, if we save not ourselves from the un
toward generation. God's people are called out of
Babylon, lest they share both in her sins and in her
plagues, Rev. 18. 4.
II. The congregation takes the warning, but the
rebels themselves continue obstinate, v. 27. 1.
God, in mercy, inclined the people to forsake the
rebels. They gat up from the tabernacle of Ko
rah, Dathan, and Abiram: both those whose lot it
was to pitch near them, who doubtless with them-

526

NUMBERS, XVI.

selves, removed their families and all their effects,
and those also who were come from all parts of
their camp to see the issue. It was in answer to
the prayer of Moses that God thus stirred up the
hearts of the congregation to shift for their own
preservation. Note, To those whom God will
save he gives repentance, that they may recover
themselves out ofthe snare of the Devil. Grace to
separate from evil-doers, is one of the things that
accompany salvation. 2. God, in justice, left the
rebels to the obstinacy and hardness of their own
hearts. Though they saw themselves abandoned
by all their neighbours, and set up as a mark to
he arrows of God's justice, yet, instead of falling
down and humbling themselves before God and
Moses, owning their crime, and begging pardon,
instead of fleeing, and dispersing themselves, to
seek for shelter in the crowd, they impudently
stood in the doors of their tents, as if they would out
face God himself, and dare him to do his worst.
Thus were their hearts hardened to their own de
struction, and they were fearless when their case
was most fearful. But what a pity was it that their
little children, who were not capable of guilt or fear,
should, by the presumption of their parents, be put
in this audacious posture! Happy they who are
taught betimes to bow before God, and not, as those
unhappy little ones, to stand out against him !
III. Sentence is solemnly pronounced upon them
by Moses, in the name of the Lord, and the decision
ofthe controversy is put upon the execution of that
sentence by the almighty power of God. Moses,
by divine instinct and direction, when the eyes of
all Israel were fastened upon him, waiting the
event, moved with a just and holy indignation at the
impudence of the rebels, boldly puts the whole mat
ter to a surprising issue, v. 28 . . 30. 1. If the
rebels die a common death, he will be content to be
called and counted an impostor; not only if they die
a natural death, but if they die by any sort of judg
ment that has formerly been executed on other
malefactors; if they die by the plague, or by fire
from heaven, or by the sword, then say, " God has
disowned Moses;" but, 2. " If the earth open and
swallow them up," (a punishment without prece
dent,) " then let all the house of Israel know as
suredly that I am God's servant, sent by him, and
employed for him, and that those that fight against
me fight against him. " The judgment itself would
have been proof enough of God's displeasure against
the rebels, and would have given all men to under
stand that they had provoked the Lord; but, when
it was thus solemnly foretold, and appealed to by
Moses beforehand, when there was not the least
previous indication of it from without, the convinc
ing evidence of it was much the stronger, and it was
put beyond dispute that he was not only a servant
but a favourite of Heaven, who was so intimately
acquainted with the divine counsels, and could ob
tain such extraordinary appearances of the divine
power in his vindication.
IV. Execution is immediately done. It appear
ed that God and his servant Moses understood one
another very well; for, as soon as ever Moses had
spoken the word, God did the work, the earth
clave asunder, (v. 31.) opened her mouth, and
swallowed them all up, them and their's, (v. 32.)
and then closed upon them, v. 33. This judgment
was, 1. Unparalleled. God, in it, created a new
thing, did what he never did before; for he has
many arrows in his quiver; and there are diversities
of operations in wrath as well as mercy. Dathan
and Abiram thought themselves safe, because they
were at a distance from the Shechinah, whence the
fire ofthe Lord had sometimes issued, qui procul a
Jove, (they say,) procul a fulmine — he who is far
from Jove, is far from the thunderbolt. But God

made them to know he was not tied up to one way of
punishing; the earth, when he pleases, shall serve
his justice as effectually as the fire. 2. It is very
terrible to the sinners themselves to go down alive
into their own graves; dead and buried in an instant;
to go down thus to the bars of the pit, when they
were in their full strength, wholly at ease and quiet.
3. It was severe upon their poor children, who, for
the greater terror of the judgment, and fuller indi
cation of the divine wrath, perished as part of their
parents; in which, though we cannot particularly
tell how bad they might be to deserve it, or how
good God might be otherwise to them to compen
sate it, yet of this we are sure, in the general, that
Infinite Justice did them no wrong. Far be it from
God that he should do iniquity. 4. It was altogether
miraculous. The cleaving of the earth was as won
derful, and as much above the power of nature, as
the cleaving of the sea; and the closing of the earth
again more so than the closing of the waters. God
has all the creatures at his command, and can mak*
any of them, when he pleases, instruments of his
justice; nor will any of them be our friends, if he be
our Enemy. God now confirmed to Israel what
Moses had lately taught them in that prayer of his,
Ps. 90. 11, Who knows the power of thine anger?
He has, when he pleases, strange punishments for
the workers of iniquity, Job 31. 3. Let us theretore
conclude, Who is able to stand before this holy Lord
God? 5. It was very significant They set their
mouths against the heavens, and their throat was an
open sepulchre; justly therefore does the earth open
her mouth upon them, and swallow them up.
They made a rent in the congregation, justly there
fore is the earth rent under them. Presumptuous
sinners that hate to be reformed, are a burthen to
the earth, the whole creation groans under them,
which here was signified by this, that the earth sunk
under these rebels, as weary of bearing them, and
being under them. And, considering how the earth
is still in like manner loaded with the weight of ini
quity, we have reason to wonder that this was the
only time it ever sunk under its load. Lastly, It
was typical of the eternal ruin of sinners who die
impenitent, who, perhaps in allusion to this, are
said to sink down into the pit, (Ps. 9. 15.) and to go
down quick into hell, Ps. 55. 15. But David, even
when he sinks in deep mire, yet prays in faith, Let
not the pit shut her mouth upon me, as it does on
the damned, between whom and life there is a gulf
fixed, Ps. 69. 2 . . 15. His case was bad, but not,
like this, desperate.
V. All Israel is alarmed at the judgment, v. 34,
They fied at the cry of them. They cried for help
when it was too late; their doleful shrieks, instead
of fetching their neighbours in to their relief, drove
them so much the farther off; for, knowing their own
guilt, and one another's, they hastened one another,
saying, Lest the earth swallow us up also. Note,
Other's ruins should be our warnings. Could we by
faith hear the outcries of those that are gone down
to the bottomless pit, we should give more diligence
than we do to escape for our lives, lest we also come
into that condemnation.
35. And there came out a fire from the
Lord, and consumed the two hundred and
fifty men that offered incense. 36. And the
Lord spake unto Moses, saying, 37. Speak
unto Eleazar the son of Aaron the priest,
that he take up the censers out of the burn
ing, and scatter thou the fire yonder ; for
they are hallowed. 38. The censers of
these sinners against their own souls, lef
them make them broad plates for a cover-

NUMBERS, XVI.

527

ing of the altar ; for they offered them before
the Lord, therefore they are hallowed : and
they shall be a sign unto the children of Is
rael. 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, 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.
We must now look back to the door of the taber
nacle, where we left the pretenders to the priest
hood, with their censers in their hands, ready to
offer incense; and here we find,
I. Vengeance taken on them, v. 35. It is proba
ble, that, when the earth opened in the camp to
swallow up Dathan and Abiram, afire went out
from the Lord, and consumed the two hundred and
fifty men that offered incense, while Aaron, that
stood with them, was preserved alive. This pu
nishment was not, indeed, so new a thing as the for
mer, for Nadab and Abihu thus died; but it was no
less strange or dreadful; and it appeared, 1. That
our God is a consuming Fire. Is thunder a sensi
ble indication of the terror of his voice? Lightning
is also of the power of his hand. We must see in
this his fiery indignation which devours the adver
saries, and infer from it what a fearful thing it is to
fall into the hands of the living God, Heb. 10.
27. . 31. 2. That it is at our peril if we meddle
with that which does not belong to us. God is jea
lous of the honour of his own institutions, and will
not have them invaded. It is most probable that
Korah himself was consumed with these 250 that
pretended to offer incense; for the priesthood was
the thing that he aimed at, and therefore we have
reason to think that he would not quit his post at
the door of the tabernacle. But, behold, they are
made sacrifices to the justice of God, who flattered
themselves with the hopes of being priests. Had
they been content with their office as Levites, which
was sacred and honourable, and better than they
deserved, they might have lived and died with joy
and reputation: but, like the angels that sinned,
leaving their first estate, and aiming at the honours
that were not appointed them, they were thrust
down to Hades, their censers struck out of their
hands; and their breath out of their bodies, by a
burning which typified the vengeance ofthe eternal
fire. II. Care is taken to perpetuate the remembrance
of this vengeance. No mention is made of the
taking up of their carcases, the scripture leaves
them as dung upon the face ofthe earth; but orders
are given about the censers, l.,That they be secured,
because they are hallowed; Eleazar is charged with
this, v. 37. Those invaders of the priesthood had
proceeded so far, by the divine patience and submis
sion, as to kindle their incense with fire from off the
altar, which they were suffered to use by way of
experiment: but, as soon as they had kindled their
fire, God kindled another, which put a fatal, final,
period to their pretensions; now Eleazar is ordered
to scatter the fire, with the incense that was kindled
with it, in some unclean place without the camp, to
signify God's abhorrence of their offering as a pol
luted thing; The sacrifice of the wicked is an abo
mination to the Lord. But he is to gather up the
censers out of the mingled burning, God's fire and
their's; because they are hallowed. Having been

once put to a holy use, and that by God's own or
der, (though only for trial,) they must not return to
common service; so some understand it: rather,
they are devoted; they are an anathema;, and there
fore, as all devoted things, they must be made,
some way or other, serviceable to the glory of God.
2. That they be used in the service of the sanctuary,
not as censers, that would rather have put honour
upon the usurpers, whose disgrace was intended;
nor was there occasion for brazen censers, the gold
en altar was served with golden ones; but they must
be beaten into broad plates for a covering of the bra
zen altar, v. 38 . . 40. These pretenders thought to
have ruined the altar, by laying the priesthood in
common again; but, to show that Aaron's office was
so far from being shaken by their impotent malice,
that it was rather confirmed by it, their censers,
which offered to rival his, were used both for the
adorning and for the preserving of the altar at which
he ministered. Yet this was not all; this covering
ofthe altar must be a memorial to the children of
Israel, throughout their generations, of this great
event. Though there was so milch in it astonish
ing, and though Moses was to record it in his histo
ry, yet there was a danger of its being forgotten in
process of time; impressions that seem deep are not
always durable; therefore it was necessary to ap
point this record ofthe judgment, that the Levites,
who attended this altar, and had their inferior ser
vices appointed them, might learn to keep within
their bounds, and be afraid of transgressing them,
lest they should be made like Korah and his com
pany, who were Levites, and would have been
priests. These censers were preserved in terro-
rem — that others might hear, and fear, and do no
more presumptuously. Thus God has provided
that his wonderful works, both in mercy and judg
ment, should be had in everlasting remembrance,
that the end of them may be answered, and they
may serve for instruction and admonition to those
on whom the ends ofthe world are come.
41. But, on the morrow, all the congre
gation of the children of Israel murmured
against Moses and against Aaron, saying,
Ye have killed the people of the Lord.
42. And it came to pass, when the congre
gation was gathered against Moses and
against Aaron, that they looked toward the
tabernacle of the congregation : and, be
hold, the cloud covered it, and the glory of
the Lord appeared. 43. And Moses and
Aaron came before the tabernacle of the con
gregation. 44. And the Lord spake unto
Moses, saying, 45., Get you up from
among this congregation, that I may con
sume them as in a moment. And they fell
upon their faces. 46. And Moses said un
to Aaron, Take a censer, and put fire there
in from off the altar, and put on incense, and
go quickly unto the congregation, and make
an atonement for them : for there is wrath
gone out from the Lord ; the plague is be
gun. 47. And Aaron took, as Moses com
manded, and ran into the midst of the con
gregation ; and, behold, the plague was be
gun among the people : and he put on incense,
and made an atonement for the people. 48.
And he stood between the dead and the liv
ing ; and the plague was stayed. 49. Now they

528

NUMBERS, XVI.

that died in the plague were fourteen thou
sand and seven hundred, besides them that
died about the matter of Korah. 50. And
Aaron returned unto Moses, unto the door
of the tabernacle of the congregation : and
the plague was stayed.
Here is,
I. A hew rebellion, raised the very next day,
against Moses and Aaron. Be astonished, O heavens,
at this, and wonder, O earth! Was there ever such
an instance of the incurable corruption of sinners? v.
41. On the morrow the body ot the people muti
nied; 1. Though they were so lately terrified by
the sight of the punishment of the rebels, the shrieks
of those sinking sinners, those sinners against their
own souls, were yet sounding in their ears, the smell
of the fire yet remained, and the gaping earth was
scarce thoroughly closed, and yet the same sins are
re-acted, and all these warnings slighted. 2. Though
they were so lately saved from sharing in the same
punishment, and the survivors were as brands
Mucked out ofthe burning, yet they fly in the face
of Moses and Aaron to whose intercession they
owed their preservation. Their charge runs very
high, Ye have killed the people of the Lord. Could
any thing have been said more unjustly and mali
ciously? They canonize the rebels, calling them
the people of the Lord, who died in arms against
him; they stigmatize divine justice itself; it was
plain enough that Moses and Aaron had no hand in
their death, they did what they could to save them;
so that, in charging them with murder, they did, in
effect, charge God himself with it The continued
obstinacy of this people, notwithstanding the ter
rors of God's law, as it was given on mount Sinai,
and the terrors of his judgments, as they were here
executed on the disobedient, shows how necessary
the grace of God is to the effectual change of men's
hearts and lives, without which the most likely
means will never attain the end. Love will do what
fear could not.
II. God's speedy appearing against the rebels.
When they were gathered against Moses and Aa
ron, perhaps with a design to depose or murder
them, they looked toward the tabernacle, as if their
misgiving consciences expected some frowns from
thence, and, behold, the glory of the Lord appear
ed, (v. 42. ) for the protection of his servants, and
confusion of his and their accusers and adversa
ries. Moses and Aaron thereupon came before the
tabernacle, partly for their own safety; there they
took sanctuary from the strife of tongues, (Ps. 27.
5. — 31. 20.) and partly for advice, to know what
was the mind of God upon this occasion, v. 43.
Justice hereupon declares that they deserve to be
consumed in a moment, v. 4,5. Why should they
live another day who hate to be reformed, and
whose rebellions are their daily practices? Let
just vengeance take place and do its work, and the
trouble with them will soon be over; only Moses
and Aaron must first be secured.
III. The intercession which Moses and Aaron
made for them. Though they had as much reason,
one would think, as Elias had to make intercession
against Israel, (Rom. 11. 2.) yet they forgive and
forget the indignities offered them, and are the best
friends their enemies have. 1. They both fell on
their faces, humbly to intercede with God for mer
cy, knowing how great their provocation was. This
they had done several times before, upon similar
occasions; and, though the people had basely re
quited them for it, yet, God having graciously ac
cepted them, they still have recourse to the same
method. This is praying always. 2. Moses, per
ceiving that the plague was beguninthe congrega

tion of the rebels, that is, that body of them whicr.
was gathered together against Moses, sends Aaron,
by an act of his priestly office, to make atonement
for them, v. 40. And Aaron readily went, and
burned incense between the living and the dead, not
to purify the infected air, but to pacify an offended
God, and so stayed the progress of the judgment.
By this it appeared, (1.) That Aaron was a very
good man, and a man that had true love for the
children of his people, though they hated and en
vied him. Though God was now avenging his
quarrel, and pleading the cause of his priesthood,
yet he interposes to turn away God's wrath. Nay,
forgetting his age and gravity, he ran into the midst
of the congregation to help them. He did not say,
" Let them smart awhile, and then when I come I
shall be the more welcome;" but, as one tender of
the life of every Israelite, he makes all possible
speed into the gap at which death was entering.
Moses and Aaron, who had been charged with kill
ing the people of the Lord, might justly have up
braided them now; could they expect those to be
their saviours whom they had so invidiously called
their murderers? But those good men have taught
us here, by their example, not to be sullen toward
those that are peevish with us, nor to take the ad
vantage which men give us, by theiT provoking lan
guage, to deny them any real kindness which it is
in the power of our hands to do them. We must
render good for evil. (2. ) That Aaron was a very
bold man; bold, to venture into the midst of an en
raged rabble, that were gathered together against
him, and who, for aught he knew, might be the
more exasperated by the plague that was begun;
bold, to venture into the midst of the infection,
where the arrows of death flew thickest, and hun
dreds, nay thousands, were falling on his right and
left hand. To save their lives, he put his. own into
his hand, not counting it dear to him, so he might
but fulfil his ministry. (3. ) That Aaron was a man
of God, and ordained for men, in things pertaining
to God. This call to the priesthood was hereby
abundantly confirmed, set above all contradiction;
God had not only saved his life, when the intruders
were cut off, but now made him an instrument for
saving Israel. Compare the censer of Aaron here
with the censers of those sinners against their own
souls. Those provoked God's anger, this pacified
it; those destroyed men's lives, this saved them; no
room, therefore, is left to doubt of Aaron's call to
the priesthood. Note, Those make out the best
title to public honours that lay out themselves the
most for the public good, and obtain mercy of
the Lord to be faithful and useful. If any man will
be great, let him make himself the servant of all.
(4.) That Aaron was a type of Christ, who came
into the world to make an atonement for sin, and to
turn away the wrath of God from us, and who, by
his mediation and intercession, stands between the
living and the dead, to secure his chosen Israel to
himself, and save them out of the midst of a world
infected with sin and the curse.
IV. The result and issue of the whole matter. 1.
God's justice was glorified in the death of some.
Great execution the sword of the Lord did in a ve
ry little time. Though Aaron made all the haste
he could, yet, before he could reach his post of
service, there were 14,700 men laid dead upon the
spot, v. 49. There were but few comparatively that
died about the matter of Korah, the ring-leaders
only were made examples, but, the people not be
ing'led to repentance by the patience and forbear
ance of God with them, justice is not now so spa
ring of the blood of Israelites. They cried out of
the death cf a few hundreds as an unmerciful
slaughter made among the people of the Lord, but
here God silences that complaint by the slaughter

NUMBERS, XVII.

529

of many thousands. Note, Those that quarrel with
lesser judgments prepare greater for themselves:
foi when God judges he will overcome. 2. His
mercy was glorified in the preservation of the rest;
God showed them what he could do by his power,
and what he might do in justice, but then show
ed them what he would do in his love and pity, he
would preserve them a people to himself, notwith
standing all this, in and by a mediator. The cloud
of Aaron's incense, coming from his hand, stayed
the plague. Note, It is much for the glory of God's
goodness, that nfany a time, even in wrath, he re
members mercy; and even when judgments have
bt en begun, prayer puts a stop to them; so ready is
he to forgive, and so little pleasure does he take in
the death of sinners.
CHAP. XVII.
Enough has been done in the chapter before to quash all
pretensions of the families of the tribe of Levi that would
set up in competition with Aaron, and to make it appear
that Aaron was the head of that tribe ; but it seems,
when that matter was settled, the princes of the rest of
the tribes began to murmur : if the head of a tribe must
be a priest, why not the head of some other tribe than
that of Levi 1 He that searches the heart knew this
thought to be in the breast of some of them, and, before
it broke out into any overt-act, graciously anticipated it,
to prevent bloodshed ; and it is done by miracle in this
chapter, not a miracle of wrath, as before, but of grace.
I. The matter is put upon trial by the bringing of twelve
rods, one for each prince, before the Lord, v. 1 . .7. II.
Upon trial, the matter is determined by the miraculous
blossoming of Aaron's rod, v. 8, 9. III. The decision of
the controversy is registered by the preservation of the
rod, v. 10, 11. IV. The people acquiesce in it with some
reluctance, v. 12, 13.
1. ¦ k ND the Lord spake unto Moses,
J\. saying, 2. Speak unto the children
of Israel, and take of every one of them a
rod, according to the house of 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
ofthe house of their fathers. 4. Andthoushalt
lay them up in the tabernacle of the con
gregation, 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 I will make to
cease from me the murmurings of the chil
dren of Israel, whereby they murmur against
you. 6. And Moses spake unto the chil
dren of Israel ; and every one of their prin
ces gave him a rod apiece, for each prince
one, according to their fathers' houses, even
twelve rods: and the rod of Aaron was
among their rods. 7. And Moses laid up
the rods before the Lord in the tabernacle
of witness.
Here we have,
I. Orders given for the bringing in of a rod for
every tribe, (which was peculiarly significant, for
the word here used for a rod sometimes signified a
tribe, as particularly ch. 34. 13.) that God, by a
miracle wrought on purpose, might make it known
on whom he had conferred the honour of the priest
hood. (1.) It seems, then, the priesthood was a
preferment worth seeking and striving for, even by
Vol. i.— 3 X

the princes of the tribes. It is an honour to the
greatest of men to be employed in the service of
God. Yet, perhaps, these contended for it rather
for the sake of the profit and power that attended
the office, than for the sake of that in it which was
divine and sacred. (2.) It seems likewise, after all
that had been done to settle this matter, there were
those who would be ready upon any occasion to con
test it They would not acquiesce in the divine ap
pointment, but would make an interest in opposition
to it They strive with God for the dominion, and
the question is, whose will shall stand? God will
rule, but Israel will not be ruled, and that is the
quarrel. (3. ) It is an instance of the grace of God,
that, having wrought divers miracles to punish sin,
he would work one more on purpose to prevent it.
God has effectually provided that the obstinate shall
be left inexcusable, and every mouth shall be stop
ped. Israel was very prone to murmur, both
against God, and against their governors; "Now,"
said God, " / will make to cease from me the mur
murings of the children of Israel, v. 5. If any
thing will convince them, they shall be convinced;
and if this will not convince them, nothing will."
This was to be to them, as Christ said, the sign of
the prophet Jonas; that is, his own resurrection
should be to the men of that generation, the high-
estproof of his mission that should be given them.
The directions arc, [1,] That twelve rods or
staves should be brought in; it is probable that they
were not now fresh cut out of a tree, for then the
miracle' had not been so great; but that they were
the staves which the princes ordinarily used as en
signs of their authority; of which we read, (ch. 21.
18.) old dry staves, that had no sap in them, and it
is probable that they were all made of the almond-
tree.- It should seem, they were but twelve in all,
with Aaron's, for when Levi comes into the ac
count, Ephraim and Manasseh make but one, under
the name of Joseph. [2.] That the name of each
prince should be written upon his rod, that every
man might know his own, and to prevent contests.
Writing is often a good preservative against strife,
for what is written may be appealed to. [3.J That
they should be laid up in the tabernacle, for one
night before the testimony, that is, before the ark,
which, with its mercy-seat, was a symbol, token, or
testimony, of God's presence with them. [4. ] They
were to expect, being told it before, that the rod of
the tribe, or prince, whom God chose to the priest
hood, should bud and blossom, v. 5. It was requi
site that they should be told of it, that it might ap
pear not to be casual, but according to the counsel
and will of God.
2. The preparing of the rods accordingly. The
princes brought them in, some of them perhaps
fondly expecting that the choice would fall upon
them, and all of them thinking it honour enough
to be competitors with Aaron, and to stand candi
dates, even for the priesthood; (v. 7.) and Moses
laid them up before the Lord. He did not object
that the matter was sufficiently settled already, and
enough done to convince those that were not invin
cibly hardened in their prejudices. He did not un
dertake to determine the controversy himself,
though it might easily have been done, nor did he
suggest that it would be to no purpose to offer satis
faction to a people that were willingly blind; but,
since God wdl have it so, he did his part, and lodg ¦
ed the case before the Lord, to whom the appeal
was made by consent, and left it with him.
8. And it came to pass, that, on the mor
row, Moses went into the tabernacle of
witness ; and, behold, the rod of Aaron, for
the house of Levi, was budded, and brought

530

NUMBERS, XVII.

buds, and bloomed blossoms, and yielded
almonds. 9. And Moses brought out all
the rods from before the Lord Unto all the
children of Israel : and they looked, and
took every man his rod. 1 0. And the Lord
said unto Moses, Bring Aaron's rod again
before the testimony, to be kept for a token
against the rebels ; and thou shalt quite take
away their murmurings from me, that they
die not. 11. And Moses did so: as the
Lord commanded him, so did he. 12.
And the children of Israel spake unto Mo
ses, saying, Behold, we die, we perish, we
all perish. 13. Whosoever cometh any
thing near unto the tabernacle of the Lord
shall die: shall we be consumed with dy
ing? Here is,
1. The final determination of the controversy
concerning the priesthood, by a miracle, v. 8, 9.
The rods, or staves, were brought out from the most
holy place, where they were laid up, and publicly
produced before the people; and, while all the rest
of the rods remained as they were, Aaron's rod on
ly, of a dry stick, became a living branch, budded,
and blossomed, and yielded almonds. In some pla
ces there were buds, in others blossoms, in others
fruit, at the same time; this was miraculous, and
took away all suspicion of a fraud, as if in the night
Moses had taken away Aaron's rod, and puta liv
ing branch of an almond-tree in the room of it; for
no ordinary branch would have buds, blossoms, and
fniits, upon it, all at once. Now, 1. This was a
plain indication to the people that Aaron was chosen
to the priesthood, and not any other of the princes
or tribes. Thus he was distinguished from them,
and manifested to be under the special blessing of
heaven, which sometimes yields increase where
there is neither planting nor watering by the hand of
man. Bishop Hall here observes, that fruitfulness
is the best evidence of a divine call, and that the
plants of God's setting, and the boughs cut off from
them, will flourish: see Ps. 92. 12 . . 14. The trees
of the Lord, though they seem dry trees, are full
of sap. 2. It was a very proper sign to represent
the priesthood itself, which was hereby confirmed
to Aaron, (1. ) That it should be fruitful and service
able to thp church of God. It produced not only
blossoms, but almonds; for the priesthood was de
signed, not only for an honour to Aaron, but for a
blessing to Israel. Thus Christ ordained his apos
tles and ministers that they should go and bring
forth fruit, and that their fruit should remain, John
15. 16. (2. ) That there should be a succession of
priests; here were not only almonds for the present,
but buds and blossoms promising more hereafter.
Thus has Christ provided in his church, that a seed
should serve him from generation to generation.
(3. ) That yet this priesthood should not be perpetu
al, but, in process of time, like the branches and
blossoms of a tree, should fail and wither. The
flourishing of the almond-tree is mentioned as one
of the signs of old age, Eccl. 12. 5. This character
was betimes put upon the priesthood, which soon
became old and ready to vanish away, Heb. 8. 13.
It was a type and figure of Christ and his priest
hood: for he is the Man, the Branch, (Zech. 6. 12.)
that is to be a Priest upon his throne, as it follows
there: and was to grow up before God, as this be
fore the ark, like a tender plant, and a root out of
a dry ground, Isa. 53. 2.
IL The record of this determination, by the

preserving of the rod before the testimony, in per
petuam rex memoriam — that it might be had in
perpetual remembrance, v. 10, 11. It is probable
that the buds, and blossoms, and fruit, continued
fresh; the same divine power that produced them
in a night, preserved them for ages, at least so long
as it was necessary for a token against the rebels.
So it was a standing miracle, and the continuance
of it was an undeniable proof of the truth of it
Even the leaf of God's trees shall not wither, Ps. 1,
3. This rod was preserved, as the censers were,
to take away their murmurings, that they die not.
Note, 1. The design of God, in all his providences,
both mercies and judgments, and in the memorials
of them, is, to take away sin, and to prevent it
These things are done, these things written, that
we sin not, 1 John 2. 1. Christ was manifested to
take away sin. 2. What God does for the taking
away of sin, is done in real kindness to us, that we
die not. All the bitter potions he gives, and all the
sharp methods he uses with us, are for the cure of
a disease which otherwise would certainly be fatal.
Bishop Hall observes here, that the tables of the
law, the pot of manna, and Aaron's rod, were pre
served together in or about the ark, (the apostle
takes notice of them all three together, Heb. 9. 4.)
to show to after-ages how the ancient church was
taught, and fed, and ruled; and infers how precious
the doctrine, sacraments, and government of the
church are to him, and should be to us. The rod
of .Moses was used in working many miracles, yet
we do not find that this was preserved, for the keep
ing of it would serve only to gratify men's curiosity;
but the rod of Aaron, that which carried its miracle
along with it, was carefully preserved, because that
would be of standing use to convince men's con
sciences, to silence all disputes abbutthe priesthood,
and to confirm the faith of God's Israel in his
institutions. Such is the difference between the
sacraments which Christ has appointed for edifi
cation, and the relics which men have devised for
superstition. III. The outcry of the people hereupon; (v. 12,
13.) Behold, we die, we perish, we all perish: shall
we be consumed with dying? Tlys may be consi
dered as the language, either, 1. Of a repining
people quarrelling with the judgments of God,
which, by their own pride and obstinacy, they had
brought upon themselves. They seem to speak
despairingly, as if God was a hard Master, that
sought advantage against them, and took all occa
sions to pick quarrels with them, so that if they
trod ever so little awry, if they stepped ever so little
beyond their bounds, they must die, they must
perish, they must all perish, basely insinuating that
God would never be satisfied with their blood and
ruin till he had made an end of them all, and they
were consumed with dying. Thus they seem to be
like a wild bull in a net, full of the fury of the
Lord, (Isa. 51. 20.) fretting that God was too hard
for them, and that they were forced to fall under,
only because they could not help it Note, It is a
very wicked thing to fret against God, when we are
in affliction, and in our distress thus to trespass yet
more. If we die, if we perish, it is long of our
selves, and the blame will lie upon our own heads.
Or, 2. Of a repenting people; many interpreters
take it as bespeaking their submission. "Now we
see it is the will of God that we should keep our
distance, and it is at our peril if we draw nearer
than is appointed; we submit to the divine will in
this appointment, we will not contend any more,
lest we all perish:" and they engage Moses to inter
cede for them, that they might not be all consumed
with dying. Thus the point was gained; and in
this matter God quite took away their murmurings,
and from henceforward they acquiesced. Note,

NUMBERS, XVIII.

531

When God judges, he wilj overcome, and, one
way or other, will oblige the most obstinate gain
sayers to confess thehf folly sooner or later, and
that wherein they dealt proudly he was above
them. Vkisti Galilee — 0 Ga&ltsan, thou hast
conquered.
CHAP. XVIII.
Aaron being now fully established in the priesthood, abun
dantly to his own satisfaction, and to the satisfaction of
the people, (which was the good that God brought out
ofthe evil opposition made to him,) in this chapter God
gives him full instructions concerning his office; or
rather repeats those which he had before given him.
He tells him, 1. What must be his work, and the care
and charge committed to him; and what assistance he
should have from the Levites in that work, v. 1 . , 7.
II. What should be his wages, and the Levites', for this
work. 1. The perquisites or fees peculiar to the priests,
v. 8 . . 19. 2. The settled maintenance of the Levites,
v. 20 . . 24. III. The portion which must be paid to the
priests out of the Levites' maintenance, v. 2b. . 32.
Thus every one knew what he had to do, and what he
had' to live upon.
I. k ND the Lord said unto Aaron,
J\. Thou, and thy sons, and thy father's
house with thee, shall bear the iniquity of
the sanctuary : and thou and thy sons with
thee shall bear the iniquity of your priest
hood. 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 the charge of all the
tabernacle : only they shall not come nigh
the vessels of the sanctuary and the altar,
that neither they nor you also die. 4. And
they shall be joined unto thee, and keep the
charge of the tabernacle of the congrega
tion, for all the service of the tabernacle :
and a stranger shall not come nigh unto
you. 5. And ye shall keep the charge of
the sanctuary, and the charge of the altar ;
that there be no wrath any more upon the
children of Israel. 6. And I, behold I, have
taken your brethren the Levites from among
the children of Israel ; to you they are given
as a gift for the Lord, to do the service of
the tabernacle of the congregation. 7.
Therefore thou and thy sons with thee shall
keep your priest's office for every thing of
the altar, and within the vail ; and ye shall
serve: I have given your priest's office unto
you as a service of gilt : and the stranger
that cometh nigh shall be put to death.
The coherence of this chapter with that forego
ing is very observable.
I. The people, in the close of that chapter, had
complained of the difficulty and peril that there
were in drawing near to God, which put them un
der some dreadful apprehensions, that the taberna
cle in the midst of them, which they hoped would
have been their joy and glory, would rather be
their terror and ruin; now, in answer to this com
plaint, God here gives them to understand by
Aaron, that the priests should come near for them
as their representatives; so that though the people

were obliged to keep their distance, yet that should
not at all redound to their disgrace orprejudice, but
their comfortable communion with God should be
kept up by the interposition of the priests.
2. A great deal of honour God had now lately
put upon Aaron; his rod had budded and blossomed,
when the rods of the rest of the princes remained
dry, and destitute both of fruit and ornament: now
lest Aaron should be puffed up with the abundance
of the favours that were done him, and the miracles
that were wrought for the support of him in his
high station, God comes to him to remind him of
the burthen that was laid upon him, and the duty
required from him as a priest. He would see rea
son not to be proud of his preferment, but to receive
the honours of his office with reverence and holy
trembling, when he considered how great the care
and charge were that devolved upon him, and ho-\y
hard it would be for him to give a good account of
his conduct in this office. Be not high-minded, but
fear. , (1.) God tells us the danger that attended his
dignity, v. 1. [1.] That both the priests and Le
vites ( Thou, and thy sons, and, thy father's house)
should bear the iniquity of the sanctuary; that is,
If the sanctuary were profaned by the intrusion of
strangers, or persons in their uncleanness, the blame
should lie upon the Levites and priests, who ought
to have kept them off. Though the sinner that
thrust in presumptuously should die in his iniquity,
yet his blood should be required at the hands ofthe
watchmen. Or, it may be taken more generally,
" If any of the duties or offices of the sanctuary be
neglected, if any service be not done in its season,
or not according to the law, if any thing be lost or
misplaced in the removal of tlie sanctuary, you
shall be accountable for it, and answer it at your
peril." .[2.] That the priests should themselves
bear the iniquity of the priesthood; that is, If they
either neglected any part of their work, or permit
ted any other persons to invade their office, and take
their work out of their hands, they should bear the
blame of it. Note, The greater the trust is of work,
and power that is committed to us, the greater is
our danger of contracting guilt, by falsifying and
betraying that trust. This isa good reason why
we should neither be envious at others' honours,
nor ambitious ourselves of high places, because
great dignity exposes us to great iniquity. Those
that are intrusted with the charge of the sanctuary
will have a great deal to answer for. Who would
covet the care of souls, who considers the account
that must be given of that care ?
(2.) He tells him of the duty that attended his
dignity. [1.] That he and his sens must minister
before the tabernacle of witness, (v. 2. ) that is, (as
Bishop Patrick explains it,) before the most holy
place, in which the ark was; on the. outside of the
vail of that tabernacle, but within the door of the
tabernacle ofthe congregation; they were to attend
the golden altar, the table, and candlestick, which
no Levite might approach to. Y<? shall serve, (v.
7. ) not " Ye shall rule;" it was never intended that
they should lord it over God's heritage, but " Ye
shall serve God and the congregation. " Note, The
priesthood is a Service. If any desire the office of
a bishop, he desires a good work. Ministers must
remember that they are ministers, that is, servants;
of whom it ist required that they be humble, dili
gent, and faithful. [2.] That the Levites must
assist him and his sons, and minister to them in all
the service ofthe tabernacle, (v. 2.. 4.) though
they must by" no means come nigh the vessels cf the
sanctuary, nor at the altar meddle with the great
services of burning the fat and sprinkling the blood,
Aaron's family was very small, and as they increas
ed, the rest of the families of Israel would increase

532

NUMBERS, XVIII.

likewise, so that their hands neither were now, nor
were likely to be, sufficient for all the service ofthe
tabernacle, therefore, (says God) the Levites shall
be joined to thee, v. 2, and again, v. 4, where there
seems to be an allusion to the name of Levi, which
signifies joined. Many of the Levites had of late
set themselves against Aaron, but from hencefor
ward God promises that they should be heartily
joined to him in interest and affection, and should
no more contest with him. It was a good sign to
Aaron that God owned hira, when he inclined the
hearts of those concerned to own him too. The
Levites are said to be given as a gift to the priests,
v. 6. Note,- We are to value it as a great gift of
the divine bounty to have those joined to us, that
will be helpful and serviceable to us in the service
of God. [3. ] That both priests and Levites must
carefully watch against the profanation of sacred
things. The Levites must keep the charge of the
tabernacle, that no stranger (that is, none who upon
any account was forbidden to come) might come
nigh, (v. 4. ) and that upon pain of death, v. 7.
And the priests must keep the charge of the sanc
tuary, (v. 5.) must instruct the people and ad
monish them concerning the due distance they were
to keep, and not suffer them to break the bounds
set them, as Koran's company had done, that there
be no wrath any more upon the children of Israel.
Note, The preventing of sin is the preventing of
wrath; and the mischief sin has done, should be a
warning to us for the future, to watch against it
both in ourselves and others.
8. And the Lord spake unto Aaron, Be
hold, I also have given thee the charge of my
heave-offerings of all the hallowed things of
the children of Israel; unto thee have I
given them, by reason of the anointing, and
to thy sons, by an ordinance for ever. 9.
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 tres
pass-offering of theirs, which they shall ren
der unto me, shall be most holy for thee and
for thy sons. 10. In the most holy place
shalt thou eat it ; every male shall eat it : it
shall be holy unto thee. 11. And this is
thine: the heave-offering of their gift, with
all the wave-offerings of the children of Is
rael : I have given them unto thee, and to
thy sons, and to thy daughters with thee,
by a statute for ever : every one that is
clean in thy house shall eat of it. 12. All
the best of the oil, and all the best of the
wine, and of the wheat, the first-fruits of
them, which they shall offer unto the Lord,
them have I given thee. 13. And whatso
ever is first ripe in the land, which they shall
bring unto the Lord, shall be thine : every
one that is clean in thy house shall eat of
it. 1 4. Every thing devoted in Israel shall
be thine. 15. Every thing thatopeneth the
matrix in all flesh, which they bring unto
the Lord, whether it be of men or beasts,
shall be thine : nevertheless the first-born of
man shalt thou surely redeem, and the first
ling of unclean beasts shalt thou redeem.

16. And those that are to be redeemed, from
a month old shalt thou redeem, according
to thine estimation, for the money of five
shekels, after the shekel of the sanctuary,
which is twenty gerahs. 17. But the first
ling of a cow, or the firstling* of a sheep, or
the firsding of a goat, thou shalt not redeem ;
they are holy: thou shalt sprinkle their
blood upon the altar, and shalt burn their
fat for an offering made by fire, for a sweet
savour 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 a covenant of salt for ever before
the Lord unto thee, and to thy seed with
thee. .
The priests' service is called a warfare; and who
goes a warfare at his own charges? As they were
well-employed, so they were well-provided for, and
well-paid. None shall serve God for naught. All
believers are spiritual priests, and God has pro
mised to take care of them; they shall dwell m the
land, andverily they shall be fed, and shall not want
any good thing. Godliness has the promise ofthe life
that now is. And, from this plentiful provision
here made for the priests, the apostle infers that it
is the duty- of Christian churches to maintain their
ministers; they that served at the altar lived upon
the altar. So they that preach the gospel should
live upon the gospel, and live comfortably, 1 Cor. 9.
13, 14. Scandalous maintenance makes scandalous
ministers. Now observe, 1. That much of the pro
vision that was made for them arose out of the sacri
fices which they themselves were employed to offer.
They had the skins of almost all the sacrifices,
which they might sell, and they had a considerable
share out of the meat-offerings, sin-offerings, &c.
They that had the charge ofthe offerings had the be
nefit, v. 8. Note, God^ work is its own wages, and
his service carries its recompense along with it. Even
in keeping of God's commandments there is great
reward. The present pleasures of religion are part
of its pay. 2. That they had not only a good table
kept for them, but money likewise in their pockets
for the redemption ofthe first-born, and those first
lings of cattle which might not be offered in sacri
fice. Thus their maintenance was such as left them
altogether disentangled from the affairs of this life,
they had no grounds to occupy, no land to till, no
vineyards to dress, no cattle to tend, no visible estate
to take care of, and yet had a more plentiful income
than any other families whatsoever. Thus God or
dered it, (1.) That they might be the more entirely
addicted to their ministry, and not diverted from it,
or disturbed in it, by any worldly care or business.
The ministry requires a whole man. , (2.) That
they might be examples of living by faith, not only
in God's providence, but in his ordinance. They
lived from hand to mouth, that they might learn to
take no thought for the morrow; sufficient for the
day would be the provision thereof; and they had
no estates to leave their children, that they might
by faith leave them to the care of that God who had
fed them all their lives long. 3. Of the provision
that was made for their tables, some issaid to be most
holy, (v. 9, 10.) which was to be eaten by the priests
themselves, and in the court of the tabernacle only

NUMBERS, XVIII.

>33

but other perquisites were less holy, of which their
families might eat, at their own nouses, provided
they were clean, v. 11 . . 13. See Lev. 22. 10, &c.
It is commanded that the best of the oil, and the best
of the wine and wheat, should be offered for the
first fruits unto the Lord, which the priests were
to have, v. 12. Note, We must always serve and
honour God with the best we have, for he is the
Best, and best deserves it; he is the First, and there
fore must have the first ripe. Those that think to
save charges, by putting God off with the refuse, do
but deceive themselves, for God is not mocked. 5.
All this is given to the priests, by reason of the
anointing, v. 8/ It was not for the sake of their per
sonal merits above other Israelites, that they had
these tributes paid to them, be it known unto them;
but purely for the sake of the office to which they
were anointed. Thus, all the comforts that are
given to the Lord's people, are given them by rea
son ofthe anointing, which they have received. It
is said to be given them by an ordinance for ever, (v.
.8.) and itis a covenant of salt for ever, v. 19. As
long as the priesthood should continue, this should
continue to be the maintenance of it, that this lamp
might not go out for want of oil to keep it burning.
Thus provision is made that a gospel ministry should
continue till Christ comes, by an ordinance for ever.
Lo, I am with you (that is their maintenance and
support) always, even to the end of the world.
Thanks be to the Redeemer, it is the word which
he has commanded to a thousand generations.
20. And the Lord spake unto Aaron,
Thou shalt have no inheritance in their
land, neither shalt thou have any part
among them : I am thy part, and thine in
heritance, among the children of Israel. 21.
And, behold, I have given the children of
Levi all the tenth in Israel for an inherit
ance, for their service which they serve,
even the service of the tabernacle of the
congregation. 22. Neither must the chil
dren of Israel henceforth come nigh the
tabernacle of the congregation, lest they
bear sin, and die. 23. But the Levites
shall do the service of the tabernacle of
the congregation, and they shall bear their
iniquity. It shall be a statute for ever
throughout your generations, that among
the children of Israel they have no inherit
ance. 24. But the tithes of the children of
Israel, which they offer as a heave-offering
unto the Lord, I have given to the Levites
to inherit : therefore, I have said unto them,
Among the children of Israel they shall
have no inheritance. 25. And the Lord
spake unto Moses, saying, 26. Thus speak
unto the Levites, and say unto them, When
ye take of the children of Israel the tithes,
which I „ have given you from them for
your inheritance, then ye shall offer up a
heave-offering of it for the Lord, even a
tenth part of the tithe. 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 a heave-offering
unto the Lord of all your tithes which ye

receive of the children of Israel ; and ye
shall give thereof the Lord's heave-offering
to Aaron the priest. 29. Out of all your
gifts ye shall offer every heave-oflering of
the Lord, of all the best thereof, even the
hallowed part thereof, out of it. 30. There
fore thou shalt say unto them, When ye
have heaved the best thereof from it, then it
shall be counted unto the Levites as the in
crease of the threshing-floor, and as the in
crease of the wine-press. 31. And ye shall
eat it in every place, ye and your house
holds : for it is you»»reward for your service
in the tabernacle of the congregation. 32.
And ye shall bear no sin by reason 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.
Here is a further account of the provision that
was made both for the Levites and for the priests,
out of the country.
I. They must have no inheritance in the land;
only cities to dwell in were afterward allowed them,
but no ground to occupy; Thou shalt not have any
part among them, v. 20. It is repeated again, v.
23, and again, v. 24. Among the children of Israel
they shall have no inheritance, either by purchase or
descent. God would have them comfortably pro
vided for, but would not have their families over-
rich, lest they should think themselves above that
work which their wages supposed, and obliged
them constantly to attend upon. As Israel was a
peculiar people, and not to be numbered among the
nations; so Levi was a peculiar tribe, and not to be
settled as the rest of the tribes, but in all respects
distinguished from them. A good reason is given,
why they must have no inheritance in the land, for,
says God, I am thy Part, and thine Inheritance.
Note, Those that have God for their Inheritance and
their Portion for ever, ought to look with a holy
contempt and indifference upon the inheritances of
this world, and not covet their portion in it. " The
Lord is my Portion, therefore will I hope in him,
and not depend upon any thing I have on this
earth," Lam. 3. 24* The Levites shall have no
inheritance, and yet they shall live very comforta
bly and plentifully-r-to teach us that Providence has
various ways of supporting those that live in a de
pendence upon it; the fowls reap not, and yet are
fed, the lilies spin not, and yet are clothed; the Le
vites have no inheritance in Israel, and yet live bet
ter than any other tribe. The repetition of that
caution, that no Israelite should approach the taber
nacle, comes in suitably, though somewhat abrupt
ly, v. 22. It seems set in opposition to that order
concerning the priests and Levites, that they should
have no inheritance in Israel; to show how God dis
penses his favours variously. The Levites have the
honour of attending the tabernacle, which is denied
the Israelites; but then the Israelites have the ho
nour of inheritances in Canaan, which is denied the
Levites; thus each is kept from either envying or
despising the other, and both have reason to rejoice
in their lot The Israelites must not come nigh the
tabernacle, but then the Levites must have no inhe
ritance in the land;, if ministers expect that people
should keep in their sphere, and not intermeddle
with sacred offices, let him keep in their's, and not
entangle themselves in secular affairs.
II. But they must both have tithes of the l&rd.
Beside the first-fruits which were appropriated m

534

NUMBERS, XIX.

the priests, which, the Jews say, were to be a fif
tieth part, or, at least, a sixtieth, the tithe also was
appropriated. 1. The Levites had the tithes of the people's in
crease, v. 21. I have given (whose the whole is)
all the tenth in Israel, of all the productions of the
land, to the children of Levi, to be divided among
them in just proportions,/or their service which they
serve. The Levites were the smallest tribe of the
twelve, and yet, beside all other advantages, they
had a tenth part of the yearly profits, without the
trouble and expense of plowing and sowing; such
care did God take of those that were devoted to his
service; not only that they might be well maintained,
but that they might be honoured with a national ac
knowledgment of the good services they did to the
public, and owned as God's agents and receivers;
for that which was a heave-offering, or an offering
lifted heavenward unto the Lord, was by him con
signed to the Levites.
2. The priests had the tenths of the Levites'
tithes settled upon them. The order for this Mo
ses is directed to give to the Levites, whom God
would have to pay it with cheerfulness, rather than
the priests to demand it with authority. Speak to
the Levites, that it be offered by them, rather than
levied upon them. Now observe, (1.) The Levites
werr to give God his dues out of their tithes, as
well «s the Israelites out of their increase. They
were God's tenants, and rent was expected from
them, nor were they exempted by their office.
Thus now, ministers must be charitable out of what
they receive; and the more freely they have re
ceived, the more freely they must give, and be ex
amples of liberality, (v. 26.) Ye shall offer a heave-
offering to the Lord. Those that are employed to
assist the devotions of others, must be sure to pay
their own, as a heave-offering to the Lord. Pray
ers and praises lifted up to God, or rather the heart
lifted up in them, are now our heave-offerings.
This (says God) shall be reckoned to you, as though
it were the corn of the threshing-floor; that is,
though it was not the fruit of their ground, nor of
their own labour, as the tithes of other Israelites
were, yet being of such as they had, it should be
accepted, to the sanctifying of all the rest. (2. )
This was to be given to Aaron the priest, (v. 28.)
and to his successors the high priests, to be divided
and disposed of in such proportions as they should
think fit among the inferior priests. Most bf the
profits of the priests' office, which were appointed
in the former part of thechapter, arising from the
sacrifices, those priests had the benefit of, who con
stantly attended at the altar; but forasmuch as there
were many priests employed in the country to teach
and rule, those tithes taken by the Levites, it is pro
bable, were directed by the high priest for their
maintenance. It is the probable conjecture of the
learned Bishop Patrick, that the tenth of this last
tenth was reserved for the high priest himself, to
support his state and dignity: for otherwise we read
not of any peculiar provision made for him. (3.)
When the Levites had thus paid the tenth of their
income, as a heave-offering to the Lord, they had
themselves the comfortable enjoyment of the other
nine parts; (v. 30.) when ye have thus heaved the
best from it, (for still God's part must be the best,)
then ye shall eat the rest, not as a holy thing, but
with the same freedom that the other Israelites eat
their part with, in every place, ye and your house
holds, v. 31. See here what is the way to have the
comfort of all our worldly possessions, so as to bear
no sin by reason of them, as it follows, v. 32. [1.]
We must be sure that what we have be got honest
ly, and in the service of God. It is your reward
for your service: that meat is best eaten, that is
first earned; but if any will not work,neither shall he

eat, 2 Thess. 3. 10. And that seems to be spoken
of, as having a particular comfort and satisfaction in
it, which is the reward of faithful service done in
the tabernacle of the congregation. [2. ] We must
be sure that God has his dues out of" it Then we
have the comfort of our substance, when we have
honoured the Lord with it Then ye shall bear no
sin by reason of it, when ye have heaved the best
from it. This intimates that we must never feed
ourselves without fear, lest our table become a
snare, and we bear sin by reason of it; and thaf
therefore we are concerned to give alms of such
things as we have, that all may be clean and com
fortable to us.
CHAP. xrx.
This chapter is only concerning the prep aring and using of
the ashes which were to impregnate the water of purifi
cation. The people had complained ofthe strictness of
the law, which forbade their near approach to the taber
nacle, ch. 17. 13. In answer to which complaint, they
are here directed to purify themselves, so as that they
might come as far as they had occasion, without fear.
Here is, I. The method of preparing these ashes, by the
burning of a red heifer, with a great deal of ceremony, v.
1 . . 10. II. The way of using them. 1. They were de
signed to purify persons from the pollution contracted
by a dead body, v. 1 1 . . 16. 2. They were to be put into
running- water, (a small quantity of them.) with which
the person to be cleansed must be purified, v. 17.. 22.
And that this ceremonial purification was a type and
figure of the cleansing of the consciences of believers
from the pollutions of sin, appears by the apostle's dis
course, Heb. 9. 13, 14, where he compares the efficacy of
the blood of Christ with the sanctifying virtue that was
in the ashes of a heifer sprinkling the unclean.
1. k ND the Lord spake unto Moses,
J\. and unto Aaron, saying, 2. This is
the ordinance of the law which the Lord
hath commanded, saying, Speak unto the
children of Israel, that they bring thee a red
heifer without 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 one 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 tabernacle of the
congregation seven times. 5. And one shall
burn the heifer in his sight ; her skin, and
her flesh, and her blood, with her dung,
shall he burn : 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 war
ter, 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 clean shall
gather up the ashes of the' heifer, and lay
them up without the camp in a clean place,
and it shall be kept for the congregation of
the children of Israel, for a water of separa
tion: it is a purification for sin. 10. And
he that gathereth the ashes of the heifer
shall wash his clothes, and be unclean

NUMBERS, XIX.

535

uiitil the even: and it shall be unto the
children of Israel, and unto the stranger
that sojourrieth among them, for a statute
forever. We have here the divine appoirttment concerning
the solemn burning of a red heifer to ashes, and the
preserving of the ashes, that of them might be,
made, not a beautifying, but a purifying, wateri for
that was the utifcost the law reached to; it offered
not to adorn as the gospel does, but to cleanse only..
This burning of the heifer, though it was not pro
perly a sacrifice of expiation, being, not performed
at the altar, yet was typical of the death and suffer
ings of Christ, by which he intended not only to
satisfy God's justice, but to purify, and pacify our
consciences, that we may have peace %ith God,
and also peace in our own bosoms: to prepare for
which Christ died.jiot.only like the bulls and goats
atihe altar, but like1 the heifer without the camp.
I. There was a great deal, of care employed in
the choice of the heifer that was to be burnt, much
more than in the choice of any other offering, v. 2.
It must not only be without blemish, typifying the
spotless purity and sinless perfection of the Lord
Jesus, but it must be a red heifer, because of the
rarity of the colour, that it might be the more re
markable: the Jews say, "If but two hairs were
black or white, it was unlawful." Christ, as
man, was the Son of Adam, red-earth; and we find
him red in his apparel, red with his own blood, and
red with the blood of his enemies. And it must be
one on which never came yoke, which was not in
sisted on in other sacrifices, but thus was typified
the voluntary offer of the Lord Jesus, when he
said, Lo, I come. He was bound and held wkh no
other cords than those of his own love. This
heifer was to be provided at the expense of the
congregation, because they were all to have a joint-
interest in it; and so all believers have in Christ.
II. There was to be a great deal of ceremony in
the burning of it. The care of doing it was com
mitted to Eleazar, not to Aaron himself, .because it
was not fit that he should do any thing to render
himself ceremonially unclean, no, not so much as
till the even; (v. 8. ) yet it being an affair of great
concern, especially in the significancy of it, it was
to be performed by him that was next to Aaron in
dignity. The chief priests of that time had the
principal hand in the death of Christ. Now,
1. The heifer was to be slain without the camp,
as an impure thing, which bespeaks the insuffi
ciency of the methods prescribedby the ceremonial
law to take away sin; so far were they from clean
sing effectually, that they were themselves unclean;
as if the pollution that was laid upon them, con
tinued to cleave to them. Yet, to answer this type,
our Lord Jesus, being made sin and a curse for us,
suffered without the gate, Heb. 13. 12.
2. Eleazar was to sprinkle the blood directly be
fore the door of the tabernacle, and looking stead
fastly towards it, v. 4. This made it in some sort
an expiation; for the sprinkling of the blood before
the Lord was the chief solemnity in all the sacri
fices of atonement; therefore though this was not
done at the altar, yet being done toward the sanc
tuary, it was intimated that the virtue and validity
of it depended; upon the sanctuary, and were de
rived from it 'Tnis signified the satisfaction that
was made to God by the death of Christ, our great
High Priest, who by the eternal Spirit (and the
Spirit is called the finger of God, as Ainsworth
observes, Luke 11.20.) offered himself without spot
unto God; he did, as it were, sprinkle his own blood
directly before the sanctuary, when he said, Father,
into thy hands I commit my spirit: it also signifies

how necessary it was to the purifying of our hearts,
that satisfaction should be made to Divine Justice.
This sprinkling of the blood put virtue into the
ashes. >
3. The heifer was to be wholly* burnt, v. 5.
This typified the extreme sufferings of our Lord
Jesus, both in soul and body, as a Sacrifice made by
fire. The priest was to cast into the fire., while it
was burning, cedar-wood, hyssop, and scarlet,
which were used in the cleansing of lepers, (Lev.
14. 6, 7. ) that the ashes of these might be mingled
with the ashes, of the heifer, because they were de
signed for purification.
4. The ashes of the heifer (separated as well as
they could from the ashes of the wood wherewith it
was burnt) were to be carefully gathered up by the
hand of a clean person, and (as the Jews say)
pounded and sifted, and so laid up for the use of the
congregation, as there was occasion, (v. 9.) not
only for that generation, but for posterity; for the
ashes of this one heifer were sufficient to season as
many vessels of water as the people of Israel would
need for many ages. The Jews say that this one
served till the captivity, near 1000 years, and that
there was never another heifer burnt till Ezra's
time, after their return; to which tradition of .
their's, grounded (I suppose) only upon the silence
of their old records, I see no reason we have to give
credit, since in the later times of their church,
which they had more full records of, they find
eight burnt between Ezra's time and the "destruc
tion of the second temple, which was about 50O
years. These ashes are said to be laid up here as
a purification for sin, because, though they were
intended only to purify from ceremonial unclean
ness, yet they were a type of that purification for
sin which our Lord. Jesus made by his death. Ashes
mixed with water are used in scouring, but these
had their virtuer purely from the divine institution,
and their accomplishment and perfection in Christ,
who is the End of this law for righteousness. Now
observe, (1.) That the water* of purification was
made so by the ashes of a heifer, whose blood was
sprinkled before the sanctuary; so that which
cleanses our consciences, is, the abiding virtue of .
the death of Christ; it is his blood that cleanses
from all sin, 1 John 1. 7. (2.) That the ashes
were sufficient for all the people; there needed not
to be a fresh heifer slain for every person or family
that had occasion to be purified, but this one was
enough for all, even for the strangers that sojourn
ed among them; (v. 10.) so there is virtue enough
in the blood of Christ for all that repent and believe
the gospel, for every Israelite; and not for their
sins only, but for the sins ofthe whole world, 1 John
2. 2. (3. ) That these ashes were capable of being
preserved without waste to many ages. No bodily
substance is so incorruptible as ashes are, which
(says Bishop Patrick) made these a very fit emblem
of the everlasting efficacy of the sacrifice of Christ
He is able to save, and, in order to that, able to
cleanse, to the uttermost, • both of persons and
times. (4. ) These ashes were laid up as a stock or
treasure, for the constant purification of Israel
from their pollutions; so the blood of Christ is laid
up for us in the word and sacraments, as an inex
haustible fountain of merit, to which by faith we
may have recourse daily, for the purging of our
consciences;, see Zech. 13. 1.
5. All those that were employed in this service
were made ceremonially unclean by it; even Elea
zar himself, though he did but sprinkle the blood,
v. 7. He that burned the heifer was unclean, (v.
8.) and he that gathered up the ashes; (v. 10.) so
all that had a hand in putting Christ to death con
tracted guilt by it; his betrayer, his prosecutors, his
judge, his executioner, all did what they did with

536

NUMBERS, XIX.

wicked hands, though it was by the determinate
counsel and foreknowledge of God; (Acts 2. 23.)
yet some of them were, and all might have been,
cleansed by the virtue of that same blood which
they had brought themselves under the guilt of.
Some make this to signify the imperfection of the
legal services, and their insufficiency to take away
sin; inasmuch as those who prepared for the puri
fying of others were themselves polluted by the
preparation. The Jews say, this is a mystery
which Solomon himself did not understand, that the
came thing should pollute those that were clean,
and yet purify those that were unclean. But (says
Bishop Patrick) it is not strange to those who con
sider that all the sacrifices which were offered for
sin, were therefore looked upon as impure, because
the sins of men were laid upon them, as all our sins
were upon Christ, who therefore is said to be made
sin for us, 2 Cor. 5. 21.
11. He that toucheth the dead body of
any man shall be unclean seven days. 1 2.
He shall purify himself with it on the third
day, and on the seventh day he shall be
clean: but if he purify not himself the third
day, then the seventh day he shall not be
clean. 13. Whosoever toucheth the dead
body of any man that is dead, and purifieth
not himself, defileth the tabernacle of the
Lord ; and that soul shall be cut off from
Israel: because the water of separation
was not sprinkled upon him, he shall be un
clean; his uncleanness is yet upon him.
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 vessel, which
hath no covering bound upon it, is unclean.
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. 1 7. And for
an unclean person they shall take of the
ashes of the burnt heifer of purification for
sin, and running water shall be put thereto
in a vessel ; 1 8. And a clean person shall
take hyssop, and dip it in the water, and
sprinkle it upon the tent, and upon all the
vessels, and upon the persons that were
there, and upon him that touched a bone,
or one slain, or one dead, or a grave : 1 9.
And the clean person shall sprinkle upon
the unclean on the third day, and on the
seventh day, and on the seventh day he
shall purify himself, and wash his clothes,
and bathe himself in water, and shall be
clean at even. 20. But the man that shall
be unclean, and shall not purify himself,
that soul shall be cut off from among the
congregation, because he hath defiled the
sanctuary of the Lord : the water of sepa
ration hath not been sprinkled upon him ;
he is unclean. 21. And it shall be a per
petual 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
person toucheth shall be unclean ; and the
soul that toucheth it shall be unclean until
even. Directions are here given concerning the use and
application of the ashes, which were prepared tor
purification. They were laid up to be laid out; and
therefore, though now one place would serve to
keep them in, while all Israel lay so closely en
camped, yet it is probable that afterward, when
they came to Canaan, some of these ashes were
kept in every town, for there would be daily use of
them. Observe,
X In what cases there needed a purification with
these ashes. No other is mentioned here than the
ceremonial uncleanness that was contracted by the
touch of a dead body, or of the bone or grave of a
dead man, or being in the tent or house where a
dead body lay, v. 11, 14. . 16. This I look upon to
be one of the greatest burthens of the ceremonial
law, and one of the most unaccountable. He that
touched the carcass of an unclean beast, or any liv
ing man under the greatest ceremonial uncleanness,
was made unclean by it only till the even, and
needed only common water to purify himself with;
but he that came near the dead body of man, wo
man, or child, must bear the reproach of his un
cleanness seven days, must twice be purified with
the water of separation, which he could not obtain
without trouble and charge, and, till he is purified,
must not come near the sanctuary, upon pain of
death. This was strange, considering, 1. That
whenever any died, (and we are in deaths oft.)
several persons must unavoidably contract this pol
lution, the body must be stripped, washed, wound
up, carried out, and buried, and this could not be
done without many hands, and yet all defiled;
which signifies, that in our corrupt and fallen state
there is none that lives and sins not; we cannot avoid
being polluted by the defiling world we pass
through, and we offend daily, yet the impossibility
of our beingsinless does not make sin the less pol
luting. 2. That taking care of the dead, to see
them decently buried, is not only necessary, but a
very good office, and an act of kindness, both to the
honour of the dead, and the comfort of the living,
and yet uncleanness was contracted by it; which
intimates that the pollutions of sin mix with and
cleave to our best services. There is not a just
man upon earth that doeth good and sinneth not;
we are apt some way or other to do amiss even in
our doing good. 3. That this pollution was con
tracted by what was done privately in their own
houses, which intimates (as Bishop Patrick ob
serves) that God sees what is done in secret, and
nothing can be concealed from the Divine Majesty.
4. This pollution might be contracted, and yet a
man might never know it, as by the touch of a
grave which appeared not, of which our Saviour
says, They that walk over it are not aware of it;
(Luke 11. 44.) which intimates the defilement of
the conscience by sins of ignorance, and the cause
we have to cry out, "Who can understand his
errors?" and to pray, "Cleanse us from secret
faults, faults which we ourselves do not see our
selves guilty of."
But why did the law make a dead corpse such a
defiling thing? (1. ) Because death is the wages of
sin, entered into the world by it, and reigns by the
power of it. Death to mankind is another thing
from what it is to other creatures, it is a curse, it is
the execution of the law, and therefore the defile
ment of death signifies the defilement of sin. *(2.)

NUMBERS, XX.

537

Because the law could not conquer death, nor
abolish it and alter the property of it, as the gospel
does by bringing life and immortality tp Ught, and
so introducing a better hope. Since pur Redeemer
was dead and buried, death is no more destroying
to the Israel of God, and therefore dead bodies are
no more defiling; but while the church was under
the law, to show that it made not the comers there
unto perfect, .the pollution contracted by dead
oodies could not but form in their minds melancholy
and uncomfortable notions concerning death, while
believers now through Christ can triumph over it,
O grave, where is i.hy victory? Where is thy pol
lution? II. How the ashes were to be used and applied in
these cases.
1. A small quantity, of the ashes must tie put into
a cup pf spring water, and mixed with the w^ter,
which thereby was made, as i,t is here called, a
water of separation, .because it was to be sprinkled
on those who were separated or removed frpm the
sanctuary by their uncleanness. As the ashes of
the heifer signified the merit of Christ, so the
running water signified the power and grace of the
blessed Spirit, who is compared to rivers pf living
water; and it is by his operation that the righteous
ness of Christ is applied to us for our cleansing.
Hence we are said to be washed, that is, sanctified
and justified, not only in the name of the Lord
Jesus, but by the Spirit of our God, \ Cor. 6. 11.
J. Pet 1. 2. Those that promise themselves bene
fit by the righteousness of Christ, while they sub
mit not to the grace and influence pf tlie Spirit, do
but deceive themselves, for we cannot put asunder
what God has joined, nor be purified $y the ashes
ptherwise than in the running water.
2. This water must be applied by a bunch of
hyssop dipped in it, with which the person or thing
to be cleansed must be sprinkled, (v. ,18.) in allu
sion to which David prays, Purge me with hyssop.
Faith is the bunch of hyssop wherewith the con
science is sprinkled and the heart purified. Many
might be sprinkled at once, and the water with
which the ashes were mingled, might serve for
many sprinklings, till it was all spent; and a very
little lighting upon a man served to purify him if
done with that intention. In allusion to this appli
cation of the water of separation by sprinkling, the
blood of Christ is said to be the blood of sprinkling,
(Heb. 12. 24.) and with it we are said to be sprin
kled from an evil conscience, (Heb. 10. 22.) that is,
we are free from the uneasiness that arises from a
sense of our guilt. And it is foretold, that Christ,
by his baptism, shall sprinkle many nations, Isa
52. 15.
o. The unclean person must be sprinkled with
this water on the third day after his pollution, and
on the seventh day, v. 12 . , 19. The days were
reckoned (we may suppose) from the last time of his
touching or coming near the dead body; for he
would not begin the days of his cleansing, while he
was still under a necessity of repeating the pollu
tion; but when the dead body was buried, so that
there was no further occasion of meddling with it,
then he began to reckon his days. Then and then
only we may with comfort apply Christ's merit to
our souls, when we have forsaken sin, and cease all
fellowship with the unfruitful works of death and
darkness. The repetition of the sprinkling teaches
us often to renew the actings of repentance and
faith: wash, as Naaman, seven times; we need to
do that often, which is so necessary to be well done.
4. Though the pollution contracted was only ce
remonial, yet the neglect of the purification pre
scribed would turn into moral guilt; He that shall
be unclean, and shall not Purify himself, that soul
shall be cut off, v- 20. Note, It. is a dangerous
Vol. I.-3Y

thing to contemn divine institutions, though they
may seem minute. A slight wound, if neglected,
may prove fatal; a sin we Call little; if not repented
of, wjll be our ruin, when great sinners that repent
shall find mercy. Our uncleanness. separates us
from God, but it is our being unclean apcl not puri
fying ourselves, that will separate nsfdr',eT)er from
him; it is not the wound that is fatal, so much as
the contempt of the remedy*
5. Even »e that sprinkled the water ofseparqfipn,
or touched it, or' touched the unclean person, must
be unclean, till the even, that is, must not come
near the sanctuary on that dayi v. 21, 22. Thus
God would $how them the imperfection of those
services, and their insufficiency' to purify the cpn,-
scienee, that they might lpok fpr the Messiah, who,
iii the fulness of time, should by the eternal Spirit
offer himself without spot unto .God, and so purge
our consciences from deed works, (that Js, from smf
which 'defiles like a dead body, arid is therefore
called' a body of death,) that we may have liberty
of access to the sanctuary, to serve the Irving God
with hying sacrifices,
CHAP. XX.
At this chapter begins the history of the fortieth year (which
was the last year) ofthe Israelites' wandering in the wil
derness. And since tbe beginning of their second year,
when they were sentenced to perform their quarantine
in the desert, there to wear away the tedious revolutions
of forty years, there is little recorded concerning them
till this last year, which brought them to the border's of
Canaan, and the history of this year is almost as large as
the history pf the first year. This chapter gives an ac
count of, I. Jhe death of Miriam, v. 1. II. The fetch
ing of water out of the rock. In which observe, 1. The
distress Israel was in for want of water, v. 2. 2. Their
discontent and murmuring in that distress, v. 3.. 5. S.
God's pity and power engaged for their supply with wa
ter out of the rock, v. 6. . 9, 11. 4. The infirmity of
Moses and Aaron upon this occasion, v, 10. 5. God's
displeasure against them, v. 12, 13. III. The treaty
with the Edomites. Israel's request, (v.14. .17.) andthe
repulse the Edomites gave them, v. 18.. 21. IV. The
death of Aaron the High Priest upon mount Hor, the in
stalment of Eleazar in his room, and the people's mourn
ing for him, v. 22. .29.
1. npHEN came the children of Israel,
JL even the whole congregation, into the
desert of Zin, in the first month : and the
people abode in Kadesh ; and Miriam died
there, and was buried there. 2. And there
was no water for the congregation: and
they gathered themselves together against
Moses and against Aaron. 3. And the
people chode with Moses, and spake, say
ing, Would God that we had died when
our brethren died before the Lord! 4. And
why have ye brought up the congregation
of the Lord into this wilderness, that we
and our cattle should die there ? 5. And
wherefore have ye made us to come up out
of Egypt, to bring us in unto this evil place 1
it is no place of seed, or of figs, or of vines,
or of pomegranates; neither is there any
water to drink. 6. And Moses and Aaron
went from the presence of the assembly unto
the door of the tabernacle of the congrega
tion, and they fell upon their faces ; and the
glory of the Lord appeared unto them. 7.
And the Lord spake unto Moses, saying,
8. Take the rod, and gather thou tlie as

538

NUMBERS, XX.

sembly together, thou and Aaron thy bro
ther, and speak ye unto the rock before 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 congrega
tion and their beasts drink. 9. And Mo
ses took the rod from before the Lord, as
he commanded him. 10. And Mosses and
Aaron gathered the congregation together
before the rock; and he said unto them,
Hear now, ye rebels ; must we fetch you
water out of this rock? 11. And Moses
lifted up his hand, and with his rod he smote
the rock twice : and the water came out
abundantly: and the congregation drank,
and their beasts also. 12, And the Lord
spake unto Moses and Aaron, Because ye
believed me not, to sanctify me in the eyes
of the children of Israel, therefore ye shall
not bring this congregation into the land
which I have given them. 13. This is the
water of Meribah ; because the children of
Israel strove with the Lord, and he was
sanctified in them.
After thirty-eight years' tedious marches, or
rather tedious rests, in the wilderness, backward to
ward, the Red-sea, the armies of Israel now at
length set their faces toward Canaan again, and are
come not far off from the place where they were,
when, by the righteous sentence of Divine Justice,
they were made to begin their wanderings. Hith
erto they had been led about as in a maze or laby
rinth, while execution was doing upon the rebels
that were sentenced; but they were now brought
into the right way again; they abode in Kadesh, (v.
1. ) not Kadesh-barnea, which was near the borders
of Canaan, but another Kadesh on the confines of
Edom, further off from the land of promise, yet in
the way to it from the Red-sea, to which they had
' been hurried back. Now,
I. Here Miriam dies, the sister of Moses and
Aaron, and, as it should seem, elder than either of
them. She must be so, if she was that sister that
was set to watch Moses, when he was put into the
ark of bulrushes, Exod. 2. 4. Miriam died there,
v. 1. She was a prophetess, and had been an in
strument of much good to Israel, Mic. 6. 4. When
Moses and Aaron with their rod went before them
to work wonders for them, Miriam with her tim-,
bfel went before them in; praising God for these
wondrous works, (Exod. 15. 20.) and therein did
them real service ; yet she had once been a mur-
murer, (ch. 12. 1.) and must not enter Canaan.
¦ II. Here there is another Meribah ; one place
we met with before of that name, in the beginning
of their march through the wilderness, which was
so called, because of the chiding of the children of
Israel, Exod. 17. 7. • And now we have another
place, a(t. the latter end of their march, which bears
the same name, and for the same reason; this is the
water of Meribah, v. 13. What was there done,
was here re-acted. '
1. There was no water for the congregation, v.
2. The water out of the rock of Rephidim had
followed them while there was need of it; but it is
probable that for some time they had been in a
country where they were supplied in an ordinary
way, and, when common providence, supplied them,
it was fit that the miracle should cease; but in
this plaie it fell out that there was'no water, or not

sufficient for the congregation. Note, We live in a
wanting world; and wherever we are, must expect
to meet with some inconvenience or other It is a
great mercy to have plenty of water, a mercy which,
if we found the want of, wc should own the worth of.
2. Hereupon they murmured; mutinied, (v. 2.)
gathered themselves together, and took up arms
against Moses and Aaron. They chid with them,
(v. 3. ) spake the same absurd and brutish language
that their fathers had done before them; (1. ) They
wished they had died as malefactors by the hands
of Divine Justice, rather than thus seem for a while
neglected by the Divine Mercy. Would God that
we had died when our brethren died before the
Lord! Instead of giving God thanks, as they
ought to have done, for sparing them, they not only
despise the mercy of their reprieve, but quarrel
with it, as if God had done them a great deal Of
wrong, in giving them their lives for a prey, and
snatching them as brands out of the burning. But
they need not wish that they had died with their
brethren, they are here taking the ready way to die
like their brethren in a little while. Woe unto them
that desire the day of the Lord, Amos 5, 18. (2.)
They are angry that they were brought out of
Egypt, and led through this wilderness, v. 4, 5.
They quarrelled with Moses for that which they
knew was the Lord's doing; they represent that as
an injury which was the greatest favour that ever
was done to any people. They prefer slavery be
fore liberty; the house of bondage before the land
of promise: and. though the present want was of
water only, yet, now that they are disposed to find
fault, it shall be looked upon as an insufferable
hardship put upon them, that they have not vines
and figs. It was an aggravation of their crime, [1. ]
That they had smarted so long for the discontents
and distrusts of their fathers. They had borne their
whoredoms now almost forty years in the wilderness;
(ch. 14. 33.) and yet they venture in the same steps,
and, as is charged upon Belshazzar, humble not
their hearts, though they knew all this, Dan. 5. 22.
[2. } That they had such long and constant expe
rience of God's goodness to them; and of the ten
derness and faithfulness of Moses and Aaron. [3.]
That Miriam was now lately dead; and, having
lost one of their leaders, they ought to have been
more respectful to those that were left; but as if
they were resolved to provoke God to leave them
as sheep without any shepherd, they grow outra
geous against them; instead of condoling with Mo
ses and Aaron for the death of their sister, they add
affliction to their grief.
3. Moses and Aaron made them no reply, but re
tired to the door of the tabernacle, to know God's
mind in this case, x>. 6. There they fell on their
faces, as formerly on the like occasion, to deprecate
the wrath of God, and to entreat direction from
him. Here is no mention of any thing they said,
they knew that God heard the murmurings of the
people, and before him they humbly prostrate
themselves, making intercession with groanings
that cannot be uttered. There they lay, waiting for
orders. Speak, Lord, for thy servants hear.
4. God appeared to determine the matter; not
on his tribunal of Justice, to sentence the rebels ac
cording to their deserts, no, he will not return to
destroy Ephraim, (Hosea 11. 9.) will not always
chide; see Gen. 8. 21. But he appeared, (1.) On
his throne of glory, to silence their unjust murmur
ing, v. 6. The glory ofthe Lord appeared, to still
the tumult of the people, by striking an awe upon
them. Note, A believing sight of the glory of the
Lord would be an effectual checlc to our lusts and
passions, and would keep our mouths as with a bri
dle. (2.^ On his throne of grace, to satisfy their
just desires. It was requisite that they should

NUMBERS, XX.

539

have water, and therefore, though the manner of
their petitioning for it was irregular and disorderly,
yet God did not take that advantage against them
to deny it them, but gave immediate orders for their
supply, v. 8. Moses must a second time in God's
name command water out of a rock for them, to
show that God is as able as ever to supply his people
with good things, even in their greatest straits, and
the utmost failure of second causes. Almighty
power can bring water out of a rock, has done it,
and can again, for his arm is not shortened. Lest
it should be thought that there was something pecu
liar hi the former rock itself, some secret spring
which nature hid before in it, God here bids him
broach another, and does not, as then, direct him
which he must apply to, but lets him make use of
which he pleased, or the first he came to; all alike
to Omnipotence. ' [1.] God bids him take the rod,
that famous rod with which he summoned the
plagues. of Egyp(:, and divided the sea, that, having
that in his hand, both he and the people might be
reminded of the great things God had formerly done
for them, and might be encouraged to trust in him
now. This rod, it seems, was kept in the taber
nacle, (v. 9.) for it was the rod of God, the rod of
his strength, as the gospel is called, (Ps. 110. 2.)
perhaps in allusion to it [2. ] God bids him gather
tlie assembly, not the elders only, but the people, to
be witness of what was done, that by their own eyes
they might be convinced, and made ashamed of
their unbelief. There is no fallacy in God's works
of wonder, and therefore they shim not the light,
nor the inspection and inquiry of many witnesses.
[3.] He bids him speak to the rock, which would do
as it was bidden, to shame the people who had
been so often spoken to, and would not hear or
obey. Their hearts were harder than this rock,
not so tender, not so yielding, not so obedient. [4. j
He promises that the rock should give forth water,
(v. 8.) and it did so, (v. 11.) The water came out
abundantly. This is an instance not only of the
power of God, that he could thus fetch honey out of
the rock, and oil out of the flinty rock, but of his
mercy and grace, that he would do it for such a
provoking people. This was a new generation,
(most of the old stock were by this time worn off,)
yet they were eis bad as those that went before
them; murmuring ran in the blood, yet the entail
of the divine favour was not cut off; but, in this in
stance of it, the divine, patience shines as bright as
the divine favour. He is God, and not man, in spa
ring and pardoning; nay, he not only here gave
them the drink which they drank of in common
with their beasts, (v. 8, 11.) but.in it he made them
to drink spiritual drink, which typified spiritual
blessings, for that rock was Christ.
5. Moses and Aaron acted improperly in the
management of this matter; so much so, that God
in displeasure told them immediately that they
should not have the honour of bringing Israel into
Canaan, v. 1 0 . . 12. This fs a strange passage of
story, yet very instructive. (1.) It, is certain that
God was greatly offended, and justly, for he is never
angry without cause. Though they were his ser
vants, and had obtained mercy to be faithful, though
they were his favourites, and such as he had highly
honoured, yet, for something they thought, or said,
or did, upon this occasion, he put them under the
disgrace and mortification of dying as other unbe
lieving Israelites did, short of Canaan. And, no
doubt, the crime deserved the punishment. (2. ) Yet
it is uncertain what it was, in this management, that
was so provoking to God. The fault was compli
cated; [1.] They, did not punctually observe their
orders.but in some things varied from their commis
sion; God bid them speak to the rock, and they
spake to the people, and smote the rock, which at this

time they were not ordered to do, but they thought
speaking would not do. When, in distrust of the
power of the word, we have recourse to the secular
power in matters of pure conscience, wedo, as Mo
ses here, smite the rock which we should only speak
to. [2.] They assumed too much, of the glory of
this work, of wonder to themselves ; Must we fetch
water? As if it were done by some power or wor
thiness of their's. Therefore it is charged upon
them, (v. J.2.) that they did not sanctify God, that
is, they did not give him that glory of this miracle
which was due untd his name. . (3:,) Unbelief was
the great transgression, (v. 12.) Ye believed me not;
nay, it is called, rebelling against God's commands
ment, ch. 27. 14. The command was to bring wa
ter out of the rock, but they rebelled" against tins
command, by distrusting it, and doubting whether
it would take effect or no. They speak doubtfully,
Must we fetch water? And, probably, they did
some other ways discover an uncertainty iii their
own minds, whether water would come or no for
such a rebellious generation as this was. And
perhaps they the rather questioned it, though God
had promised it, because the glory of the Lord did
not appear before them upon this reck, as it had
done upon the rock in Rephidim, Exod. 17. 6.
They would not take God's word without a sign.
Dr. Lightfoot's notion of their unbelief is, that they
doubted whether now at last, when the forty years
were expired, they should enter , Canaan, and
whether they must not, for the murmurings of the
people, be condemned to another period of toil, be
cause a new rock was now opened for their supply,
which they took for an indication of their longer
stay. And if so, justly were they kept out of Ca
naan themselves, while the people entered at the
time appointed. £4.] They said and did all in heat
and passion; this is the account given of the sin,
(Ps. 106. 33.) They provoked his spirit, so that he
spake unadvisedly with his lips. It was in his pas
sion that he called them rebels; it is true, they were
so, God had called them so; and Moses afterward,
in the way of a just reproof, (Deut. 9. 24.) calls
them so without offence, but now it came from a
provoked spirit, and was spoken unadvisedly : it
was too much like Raca, and Thou fool. His smit
ing of the rock twice (it should seem, not waiting
at all for the eruption of the water upon the first
stroke) shows that he was in a heat. < The same
thing, said and done with meekness; may be justij-
fiable, which, when said and done in anger, maybe
highly culpable; see Jam. 1. 20. . [5.]' That which
aggravated all the rest, and made it the more pro^-
vpking, was, that it Was public, before the eyes of
the children of Israel,- to whom they should have
been examples of faithi and hope, and meekness.
We find Moses guilty of sinful distrust, ch. 11. 22,
23. That was private between God and him, and
therefore was only checked; but this was public, it
dishonoured God before Israel, as if he g'udged
them his favours, and discouraged the people's hope
in God, and therefore this was severely punished,
and the more, because of the dignity and eminency
of them that offended.
From the whole, we may learn, First, That the
best of men have their failings, even in those
graces that they are most eminent for. The man
Moses was very meek, and yet here he sinned in
passion ; wherefore let him that thinks he stands,
take heed lest he fall. Secondly, That God judges
not as man judges concerning sins: we might think
that there was not much amiss in what Mcses said
and did, yet God saw cnuse to animadvert severely
upon it. He knows the frame of men's spirits,
what temper they are of, and what temper they
are in, upon particular occasions; and from what
thoughts and intents words and actions do proceed;

540

NUMBERS, XX.

and we are sure that therefore his judgment is ac
cording to truth, wheri it agrees not with our's.
Thirdly, That God not only takes ribtice of, arid is
displeased with, the sins of his people, but that the
nearer any are to him, the more offensive are their
sins, Amos 3. 2. It should seem, the Psalimist re
fers to this sin of Moses and Aaron, (Ps. 99. 8. )
Thou wast a God that forgavest them, though thou
tookeSt vengeance ok their inventions.. As many
are spared in this life, and punished in the other, so
many are punished in this life, and spared in the
other. Fourthly, That when our heart is hot within
us, we are concerned to take heed that we offend
not with our tongue. Yet, Fifthly, It is ah evidence
of the sincerity of Moses, and his impartiality in
writing, that he himself left this upon record con
cerning himself, and drew not a vail over his own
infirmity; by which it appeared that in what he
wrote, as well as what he did, he sought God's
glory more than his own.
Lastly, The place is hereupon called Meribah,
v. 13. It is called Meribah-Kadesh (Deut. 32. 51.)
to distinguish it from the other Meribah. It is the
water of strife; to perpetuate the remembrance of
the people's sin, arid Moses's, and yet of God's
mercy, who supplied them with water, and owned
and norioured Moses notwithstanding. Thus he
was sanctified in them, as the Holy One of Israel,
so he is called when his mercy rejoices against judg
ment, Hos. 11. 9. Moses and Aaron did not sanc
tify God as they ought in the eyes of Israel, (v. 12. )
but God was sanctified in them; for he will not be
a Loser in his honour by any man. If he be not glo
rified by us, he will be glorified upon us,.
14. 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; 15. How our
fathers went down into Egypt, and we have
dwelt in Egypt a long time ; and the Egyp
tians vexed us and our fathers: 16. And
when we cried unto the Lord, he heard
our voice, and sent an angel, and hath
brought us forth out of Egypt ; and, behold,
we are in Kadesh, a city in the uttermost
of thy border: 17. 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-yvay,
we will not turn to the right hand nor to the
left, until we have passed thy borders. 1 8.
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
highway, 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 Is
rael passage through his border : wherefore
Israel turned away from him.
We have here the application made by Israel to
the Edomites; the nearest way to Canaan, from the

place where Israel now lay encamped, was through
the country of Edom. Now,
1. Moses sends ambassadors to treat with the
king of Edom for leave to pass through his country,
and gives them instructioris what to say, v. 14 . . 17.
(1.) They are to claim kindred with the Edomites.
Thus saith thy brother Israel. Both nations de
scended from Abraham and Isaac, their common
ancestors; Esau and Jacob, the two fathers of their
several natiohs, were twin-brothers; and therefore,
for relation-sake, they might reasonably expect this
kindness from them; nor needed the Edomijtes to
fear that their brother Israel had any ill design upon
them, or would take any advantages against them.
(2. ) They are to give a short account of the history
and present state of Israel, which, they take it for
granted, the Edomites were no strangers to. And
in this there was a doubleplea; [1.] Israel had been
abused by the Egyptians, and therefore ought to
be pitied and succoured by their relations; " The
Egyptians vexed us, and our fathers, but we may
hope our brethren the Edomites will not be so vex
atious." [2.] Israel had been wonderfully saved
by the Lord, and therefore ought to be countenanced
and favoured; (i). 16.) " We cried unto the Lord,
and he sent an angel, the Angel of his presence,
the Angel ofthe covenant, the eternal Word, who
has brought us forth out of Egypt, and led us
hither." It was therefore the iriterest of the Edo
mites to ingratiate themselves with a people that
had so great an interest in heaven, and were so
much its favourites, and it was at their peril if they
offered them any injury. It is our wisdom and duty
to be kind to those whom God is pleased to own,
and to take his people for ourpeople. Come in,
thou blessed ofthe Lord. (3.) They are humblvto
beg a passport through their country. Though God
himself, in the pillar of cloud and fire, was Israel's
Guide, in following which they might have justified
their passing through any man's ground against all
the world; yet God would have this respect paid to
the Edomites, to show that no man's property ought
to be invaded under colour of religion. Dominion is
founded in providence, not in grace. Thus when
Christ was to pass through a village of the Sama
ritans, to whom his coming was likely to be offen
sive, he sent messengers before his face to ask leave,
Luke 9. 52. Those that would receive kindness
must not disdain to request it. (4. ) They are to
give security for the good behaviour of the Israel
ites in this march; that they would keep in the
king's high road, that they would commit no tres
pass upon any man's property, either in ground or
water, that they would not so much as make use of
a well, without paying for it, and that they would
make all convenient speed, as fast as they could
well go on their feet, v. 17, 19. Nothing could be
offered more fair and neighbourly.
2. The ambassadors returned with a denial, v.
18. Edom, that is, the king of Edom, as protector
of his country, said, Thou shalt not pass by me; and
when the ambassadors urged it further, he repeated
the denial, (v. 20.) and threatened if they offered
to enter his country, it should be at their peril; he
raised his trained bands to oppose them. Thus
Edom refused to give Israel passage. This was
owing, (1. ) To their jealousy of the Israelites; they
feared they should receive damage by them, and
would not trust their promises. And truly had this
numerous army been under any other discipline
than that of the righteous God himself, who would
no more suffer them to do wrong, than to take
wrong, there might have been cause for this jea
lousy; but what could they fear from a nation that
had statutes and judgments so righteous? (2.) It
was owing to the old enmity which Esau bore to Is
rael. If they had no reason to fear damage by them.

NUMBERS, XX.

541

yet they were not willing to show so much kindness
to them. Esau hated Jacob because of the blessing,
and now the hatred revived, when the blessing; was
ready to be inherited. God would hereby discover
the ill-nature of the Edomites to their shame, and
try the good-nature of the Israelites to their honour,
they turned away from him, and did not take this
occasion to quarrel with himi Note, We must not
think it strange if the most reasonable requests be
denied by unreasonable men, and if those be af
fronted by men whom God favours. I as a deaf
man heard not. After this indignity which the
Edomites offered to Israel, God gave them a par
ticular caution not to abhor an Edomite, (Deut. 23.
7. ) though the Edomites had showed such an ab
horrence of them, to teach us in such cases not to
meditate revenge.
22. And the children of Israel, even the
whole congregation, journeyed from Ka
desh, and came unto mount Hor. 23. And
the Lord spake unto Moses and Aaron in
mount Hor, by the coast of the land of
Edom, saying, 24. Aaron shall be gathered
unto his people: for he shall not enter into
the land which I have given unto the chil
dren of Israel, because ye rebelled against
my word at the water of Meribah. 25.
Take Aaron and Eleazar his son, and bring
them up unto mount Hor ; 26. And strip
Aaron of his garments, and put theni upon
Eleazar his son : and Aaron shall be ga
thered unto his people, and shall die there.
27i 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 stript 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 saw that
Aaron was dead, they mourned for Aaron
thirty days, even all the house of Israel.
The chapter began with the funeral of Miriam,
and it ends with the funeral of her brother Aaron.
When death comes into a family, it Often strikes
double. Israel had not improved, the former afflic
tion they were under, by the death of the pro
phetess, and therefore, soon after, God took away
their priest, to try if they would lay that to heart.
This happened at the very next stage, when they
removed to mount Hor, fetching a compass round
the Edomites' country, leaving it on their left hand.
Wherever we go, death attends us, and the graves
are ready for us.
I. God bids Aaron die, v. 24. God takes Moses
and Aaron aside, and tells them, Aaron shall be
gathered to his people; these two dear brothers are
told that they must part, Aaron the elder must die
first, but Moses is not likely to be long after him, so
that it is but for a while, a little while, that they
are parted. 1. There is something of displeasure
in these orders. Aaron must not enter Canaan, be
cause he had failed in his duty at the waters of
strife. The mention of this, no doubt, went to the
heart of Moses, who knew himself, perhaps, at that
time, to be the. guiltier of the two. 2. There is
much of mercv in them. Aaron, though he dies for
his transgression, is not put to death as a male
factor, by a plague, or fire from heaven, but dies

with ease, ahd in honour. He is hot cut off from
his people, as the expression usually is concerning
those that die by the hand of Divine Justice, but he
is gathered to his people, as one that died in Un
arms of divine grace. 3, There is much of type
and significancy in them. Aaron must riot enter
Canaan, to show that the Levitical Priesthood could
make nothing perfect, that must be done by the
bringing of a better hope. Those priests could not
continue, by reason of sin and death, but the priest
hood of Christj bein§ undefiled, is unchangeable;
and to this, which abides for ever, Aaron must re
sign all his honour, Heb. 7. 23 . . 25.
II. Aaron Submits, and dies in the method and
manner appointed, and, for aught that appears,
with as much cheerfulness as if he had been going
to bed. 1. He puts on his holy garments to take
his leave of them, and goes up with his brother and
son to the top of mount Hor, and probably some of
the elders of Israel with.hirii, v. 27. They went
up in the sight of all the congregation, who, it is
likely, were told on what errand they went up; by
this solemn procession, Aaron lets Israel know that
he is neither afraid nor ashamed to die, but, when
the bridegroom conies, can trim his lamp, and go
forth to meet him. His going up the hill to die, sig
nified that the death of saints (and Aaron is called
the saint ofthe Lord) is their ascension; they rather
go Up than go down to death. 2. Moses, whose
hands had first clothed Aaron with his priestly gar
ments, now strips him of them; for, in reverence to
the .priesthood, it was not fit that he should die in
them. Note, Death will strip us; naked we came
into the world, and naked we must go out. We
shall see little reason to be proud of our clothes,
our ornaments, or marks of honour, if we consider
how soon death will strip us of our glory, divest us
of all our offices and honours, and take the crown
off from our head. 3. Moses immediately puts the
priestly garments upon Eleazar his son, clothes him
with his father's robe, and strengthens him with his
girdle, Isa. 22. 21. Now, (l.)This was a great
comfort to Moses, by whose hand the law of the
priesthood was given, to see that it should be kept
up in a succession, and that a lamp was ordained
for the anointed, which should not be extinguished
by death itself. This was a happy earnest and in
dication to the church of the care God would take,
that as one generation of ministers and Christian's
(spiritual priests) passes away, another generation
shall come up instead of it. (2.) It was a great
satisfaction to Aaron, to see his son, who was dear
to him, thus preferred, and his office, which was
dearer, thus preserved and secured: and especially
to see in this a figure of Christ's everlasting priest
hood, in which alone his would be perpetuated;
now, Lord, might Aaron say, Let thy servant de
part in peace, for mine eyes haveseen thy salvation.
(3.) It was a great kindness to the people. The in
stalling of Eleazar, before Aaron was dead, would
prevent those who bore ill-will to Aaron's family
from attempting to set up another upon his death,
in competition with his son. What could they do
when the matter was already settled? It would
likewise encourage those among them that feared
God, and be a token for good to them, that he
would not leave them, nor suffer his faithfulness to
fail. 4. Aaron died there. Quickly after he was
stript of his priestly garments, he laid him down
and died contentedly; for a good man would desire,
if it were the will of God, not to outlive his useful-
ness._ Why should we covet to continue any longer
in this world, than while we may do God and our
generation some service in it? 5. Moses and Elea
zar, with those that attended them, buried Aaron
there where he died, as appears by Deut 10. 16.
and then came down from the mount. And now,

542

NUMBERS, XXI.

when they came down, and had left Aaron behind,
it might be proper for them to think that he was
rather gone up to the better world, and had left
them behind. 6. All the congregation mourned for
Aaron thirty days, v. 29. Though the loss was well
made up in Eleazar, who, being in the prime of
life, was fitter for public service than Aaron would
have been if he had lived, yet it was a debt owing
to their deceased high priest to mourn for him.
While he lived, they were murmuring at him upon
all occasions, but, now that he was dead, they
¦mourned for him. Thus many are taught to lament
the loss of those mercies which they would not
learn to be thankful for the enjoyment of. Many
good men have had more honour done to their me
mories than ever they had to their persons; witness
those that were persecuted while they lived, but,
when they were dead, had their sepulchres gar
nished.
CHAP. XXI.
The armies of Israel now begin to emerge out of the wil
derness, and to come into a land inhabited ; to enter
into action, and to take possession of the frontiers of the
land of promise. A glorious campaign this chapter
gives us the history of, especially in the latter part of it.
Here is, I. The defeat of Arad the Canaanite, v. 1 . . 3.
II. The chastisement of the people with fiery serpents
for their murmurings, and the relief granted them upon
their submission by a brazen serpent, v. 4 . . 9. III.
Several marches forward, and some occurrences by the
way, v. 10. .20. IV. The celebrated conquest of Sihon
king of the Amorites, (v. 21. • 32.) and of Og king of
Bashan, (v. 33. . 35.) and possession taken of their land.
1. k ND when king Arad the Canaanite,
J\. which dwelt in the south, heard tell
that Israel came by the way of the spies ;
then he fought against Israel, and took some
of them prisoners. 2. And Israel vowed a
vow unto the Lord, and said, If thou wilt
indeed deliver this people into my hand,
then I will utterly destroy their cities. 3.
And the Lord hearkened to the voice of
Israel, and delivered up the Canaanites;
and they utterly destroyed them and their
cities : and he called the name of the place
Hormah. Here is, 1. The descent which Arad the Canaan
ite made upon the camp of Israel, hearing that they
came by the way of the spies; for though the spies,
which Moses had sent thirty-eight years before,
then passed and repassed unobserved, yet their
coming, and their errand, it is likely, were after
ward known to the Canaanites, gave them an
alarm, and induced them to keep an eye upon Is
rael, and get intelligence of all their motions. Now,
when they understood that they were facing about
toward Canaan, this Arad, thinking it policy to
keep the war at a distance, made an onset upon
them, and fought with them. But it proved that
he meddled to his own hurt; had he sitten still, his
people might have been last destroyed of all the
Canaanites, but now they were the first. Thus
they that are overmuch wicked, die before their
time, Eccl. 7. 17. 2. His success at first in this
attempt. His advance-guards picked up some
straggling Israelites, and took them prisoners, v. 1.
This, no doubt, puffed him up, and he began to
think that he should have the honour of crushing
this formidable body, and saving his country from
the ruin which threatened it. It was likewise a
trial to the faith of the Israelites, and a check to
them for their distrusts and discontents. 3. Israel's
humble address to God upon this occasion, v. 2. It
was i temptation to them to murmur as their

fathers did, and to despair of getting possessitn if
Canaan; but God, who thus tried them by his pro
vidence, enabled them by his grace to quit them
selves well in the trial, and to trust in God for relief
against this fierce and powerful assailant. They,
by their elders, in prayer for success, vowed a vow.
Note, When we are desiring and expecting mercy
from God, we should bind our souls with a bond
that we will faithfully do our duty to him, particu
larly that we will honour him with the mercy we
are in the pursuit of. Thus Israel here promised
to destroy the cities of these Canaanites, as devoted
to God, and not to take the spoil of them to their
own use. If God would give them victory, he
should have all the praise, and they would not
make a gain of it to themselves. When we are in
this frame, we are prepared to receive mercy. 4.
The victory which the Israelites obtained over the
Canaanites, v. 3. A strong party was sent out,
probably under the command of Joshua, which not
only drove back these Canaanites, but followed
them to their cities, which probably lay on the
edge of the wilderness, and utterly destroyed them,
and so returned to the camp. Vincimur in prcelio,
sed non in bello — We lose a battle, but we finally
triumph. What is said of the tribe of Gad is true
of all God's Israel, a troop may overcome them,
but they shall overcome at the last. The place was
called Hormah, as a memorial of the destruction,
for the terror of the Canaanites, and probably for'
warning to posterity not to attempt the rebuilding
of these cities which were destroyed, as devoted to
God, and sacrifices to divine justice. And it ap
pears, from the instance of Jericho, that the law
concerning such cities, was, that they should never
be rebuilt. There seems to be an allusion to this
name in the prophecy of the fall of the New-Tes
tament Babylon, (Rev. 16. 16.) where its forces
are said to be gathered together to a place called
Armageddon; the destruction of a troop.
4. And they journeyed from mount Hor
by the way of the Red Sea, to compass the
land of Edom : and the soul of the people
was much discouraged because of the way.
5. And the people spake against God, and
against Moses, Wherefore have ye brought
us up out of Egypt, to die in the wilderness 1
for there is no bread, neither is there any
water; and our soul loatheth this light
bread. 6. And the Lord sent fiery ser
pents among the people, and they bit the
people; and much people of Israel died.
7. Therefore the people came to Moses, and
said, We have sinned, for we have spoken
against the Lord, and against thee ; pray
unto the Lord, that he take away the ser
pents from us. And Moses prayed for the
people. 8. And the Lord said unto Mo
ses, Make thee a fiery serpent, and set it
upon a pole : and it shall come to pass, that
every one that is bitten, when he looketh
upon it, shall live. 9. And Moses made a
serpent of brass, and put it upon a pole :
and it came to pass, that if a serpent had
bitten any man, when he beheld the serpent
of brass, he lived.
Here is,
I. The fatigue of Israel by a long march round
the land of Edom, because they could not obtain

NUMBERS, XXI.

543

passage through it the nearest way, (v. 4.) The
soul of the people Was much discouraged because
of the way. Perhaps the way was rough and un
even, or foul and dirty; or it fretted them to go
far about, and that they were not permitted to
force their passage through the Edomites' country.
Those that are of a fretful discontented spirit, will
never want something or other to make them
uneasy. II. Their unbelief and murmuring upon this oc
casion, v. .5; Though they had just now obtained
a glorious Victory over the Canaanites, and were
going on conquering and to conquer; yet they speak
very discontentedly of what God had done for them,
arid distrustfully of what he would do, vexed that
they were brought out of Egypt, that they had not
bread and water as other people had by their own
care and industry, but by miracle, they knew not
how. They have bread enough and to spare; and
yet they complain there is no bread, because,
though they eat angels' food, yet they are weary
of it; manna itself is loathed, arid called light bread,
fit for children, not for men and soldiers. What
will they be pleased with, whom manna will not
please? They that are disposed to quarrel, will
find fault, where there is no fault tobe found. Thus
those that have long enjoyed the means of grace,
are apt to surfeit even on the heavenly manna, and
to call it light bread. But let not the contempt
which some cast upon the word of God, make us
to value it the less: it is the bread of life, substan
tial bread, and will nourish those who, by faith,
feed upon it to eternal life, whoever calls it light
bread. III. The righteous judgment which God brought
upon them for their murmuring, v. 6. He sent
fiery serpents among them, which bit or stung many
of them to death. The wilderness, through which
they had passed, was all along infested with those
fiery serpents, as appears, Deut 8. 15. But hither
to God had wonderfully preserved his people from
receiving hurt from them, till now that they mur
mured; to chastise them for which, these animals,
which hitherto had shunned their camp, now invade
it. Justly are those made to feel God'sjudgments
that are not thankful for his mercies. These ser
pents are called fiery, either from their colour, or
from their rage, or from the effects of their bitings,
inflaming the body, putting it immediately into a
high fever, scorching it with an insatiable thirst.
They had unjustly complained for want of water;
(v. 5. ) to chastise them for which God sends upon
them this thirst, which no water would quench.
They that cry without cause, have justly cause
given them to cry out. They distrustfully conclud
ed that they must die in the wilderness, and God
took them at their word, chose their delusions, and
brought their unbelieving fears upon them ; many of
them did die. They had impudently flown in the
face of God himself, and the poison of asps was
under their lips, and now these fiery serpents
(which, it should seem, were flying serpents, Isa.
14. 29.) flew in their faces and poisoned them..
They in their pride had lifted themselves up against
God and Moses, and now God humbled and morti
fied them, by making these despicable animals a
plague to them. That artillery is now turned
against them, which had formerly been made use
of in their defence against the Egyptians. He that
Drought quails to feast them, let them know that he
would bring serpents to bite them; the whole crea
tion is at war with those that are in arms against God.
IV. Their repentance and supplication to God
under this judgment, v. 7. They confess their
fault, we have sinned; they are particular in the
confession, we have spoken against the Lord, and
against thee; it is to be feared that they would not

have owned the sin, if they had not felt the smart;
but they relent under the rod; when he slew them,
then they sought him. They beg the prayers of
Moses for them, as conscious to themselves of their
own unworthiness to be heard, and convinced of
the great interest which Moses had in heaven.
How soon is their tone altered ! They who had just
before quarrelled with him as their worst enemy,
now make their court to him as their best friend,
and choose him for their advocate with God. Af
flictions often Change men's sentiments concerning
God's pedple, and teach them to value those
prayers which, at a former period, they had scorn
ed. Moses, to show that he had heartily forgiven
them, blesses therii who had cursed him, and prays
for them who had despitefully used him. Herein
he was a type of Christ, who interceded for his
persecutors, and a pattern to us to go and do like
wise, and thus to show that We love our enemies.
V. The wonderful provision which God made for
their relief. He did not employ Moses in summon
ing the judgment, but, that he might recommend
him to the good affection of the people, he made
him instrumental in their relief, v. 8, 9. God or
dered Moses to make the representation of a fiery
serpent, which he did in brass, and set it up on a
very long pole, so that it might be seen from all
parts of the camp, and every one that was stung
with a fiery serpent was healed by looking up to
that serpent of brass. The people prayed that God
would take away the serpents from them, (v. 7.)
but God saw fit not to do that: for he gives effec
tual relief in the best way, though not in our way.
Thus those who did not die for their murmuring,
yet were made to smart for it, that they might the
more feelingly repent and humble themselves for
it; they were likewise made to receive their cure
from God, by the hand of Moses, that they might
be taught, if possible, never again to speak against
God and Moses.
This method of cure was altogether miraculous,
and the more wonderful if what some naturalists say
were true, that looking upon bright and burnished
brass is hurtful to those that are stung with fiery
serpents. God can bring about his purposes by
contrary means. The Jews themselves say that it
was not the sight of the brazen serpent that cured
them, but in looking up to it, they looked up to God
as the Lord that healed them. But there was much
of gospel in this appointment. Our Saviour has told
us so, (John 3. 14, 15. ) that as Moses lifted up the
serpent in the wilderness, so the Son of man must
be lifted up, that whosoever believeth in him should
not perish. Observe then a resemblance,
1. Between their disease and our's. The Devil
is the old serpent, a fiery serpent, hence he appears,
(Rev. 12. 3.) as a great red dragon. Sin is the
biting of this fiery serpent, it is painful to the star
tled conscience, and poisonous to the seared con
science. Satan's temptations are called his fiery
darts, Eph. 6. 16. ' Lust and passion inflame the
soul, so do the terrors of the Almighty, when they
set themselves in array. At the last, sin bites like a
serpent, and stings like an adder; and even its
sweets are turned into the gall of asps.
2. Between their remedy and our's. (1.) It was
God himself that devised and prescribed this anti
dote against the fiery serpents; so our salvation by
Christ was the contrivance of Infinite Wisdom;
God himself has found the ransom. (2.) It was a
very unlikely method of cure; so our salvation by
the death of Christ is to the Jews a stumbling-block,
and to the Greeks foolishness. It was Moses that
lifted up the serpent in the wilderness, so the law is
a schoolmaster to bring us to Christ, and Moses
wrote of him, John 5. 46. Christ was lifted up by
the rulers of the Jews, who were the successors of

544

NUMBERS, XXI.

Moses. (3. ) That which cured was shaped in the
likeness of that which wounded. So Christ, though
perfectly free from sin himself, yet was made in the
likeness of sinful fiesh; (Rom. 8. 3. ) so like, that it
was taken for granted, this man was a sinner, John
9. 24. (4.) The brazen serpent was lifted up; so
was Christ — He was lifted up upon the cross, (John
12, 33, 34.) for he was made a spectacle to the
world.' He was lifted up by the preaching of the
fospel. The word here used for a pole, signifies a
anner, or ensign, for Christ crucified stands for an
ensign of the people, Isa. 11. 10. Some make the
lifting up of the serpent to be a figure of Christ's
triumphing over Satan, the old serpent, whose head
he bruised, when in his cross he made an open
show of the principalities and powers which he had
spoiled and destroyed, Col. 2. 15.
3. Between the application of their remedy and
our's. They looked and lived, and we, if we be
lieve, shall not perish ; it is by faith that we look
unto Jesus, Heb. 12. 2. Look unto me, and be ye
saved, Isa. 45. 22. We must be sensible of our
wound, and of our danger by it, receive the record
which God has given concerning his Son, and rely
upon the assurance he has given us, that we shall be
healed and saved by him, if we resign ourselves to
his conduct The brazen serpent's being lifted up
would not cure, if it was not looked upon. If any
pored on their wound, and would not look up to the
brazen serpent^ they inevitably died. If they slight
ed this method of cure, and had recourse to natural
medicines, and trusted to them, they justly perish
ed; so, if sinners either despise Christ's righteous
ness, or despair of benefit by it, their wound will,
without doubt, be fatal; but whoever looked up to
this healing sign, though from the outmost part of
the camp, though with a weak and weeping eye,
was certainly healed; so whosoever believes in
Christ, though as yet but weak in faith, shall not
perish. There are weak brethren, for whom Christ
died. Perhaps, for some time alter the serpent
was set up, the camp of Israel was molested by the
fiery serpents; and it is the probable conjecture of
some, that they carried this brazen serpent along
with them through the rest of their journies, and
set it up wherever they encamped, and, when they
settled in Canaan, fixed it somewhere within the
borders of the land; for it is not likely that the
children of Israel went so far off as this was, into
the wilderness, to burn incense to it, as we find
they did, 2 Kings 18. 4. Even those that are de
livered from the eternal death which is the wages
of sin, yet must expect to feel the pain and smart
of it as long as they are here in this world; but, if
it be not our own fault, we may have the brazen
serpent to accompany us, to be still looked up to
upon all occasions, by bearing about with us con
tinually the dying of the Lord Jesus.
10. And the children of Israel set forward,
and pitched in Oboth. 11. And they jour
neyed from Oboth, and pitched at Ije-aba-
rim, in the wilderness which is before Mo
ab, toward the sun-rising. 12. From thence
they removed, and pitched in the valley of
Zared. 13. From thence they removed,
and pitched on the other side of Arnon,
which is in the wilderness that cometh out
ofthe coasts ofthe Amorites: for Arnon is
the border of Moab, between Moab and the
Amorites. 1 4. Wherefore it is said in the
book of the wars of the Lord, What he
did in the Red Sea, and in the brooks of

Amon, 15. And at the stream of the brooks
that goeth down to the dwelling of Ar, and
lieth upon the border of Moab. 16. And
from thence they went to Beer: that is the
well whereof the Lord spake unto Moses,
Gather the people together, and I will give
them water. 17. Then Israel sang this
song, Spring up, O well : sing ye unto it.
1 8. The princes digged the well, the nobles
of the people digged it, by the direction 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 Ba-
moth in the valley, that is in the country ot
Moab, to the top of Pisgah, which looketh
toward Jeshimon.
We have here an account of the several stages
and removes of the children of Israel, till they came
into the plains of Moab, out of which they at length
Eassed over Jordan into Canaan, as we read in the
eginning of Joshua. Natural motions move quick
er the .nearer they are to their centre. And now
they set forward, as the expression is, v. 10. It
were well if we would do thus in our way to heaven,
rid ground in the latter end of our journey, and the
nearer we come to heaven, be so much the more
active and abundant in the work of the Lord. Two
things especially are observable in the brief account
here given of these removes.
1. The wonderful success which God blessed his
people with, near the brooks of Arnon, v. 13- -15.
They had now compassed the land of Edom, which
they were not to invade, nor so much as to infest,
(Deut. 2. 4, 5.) and were come to the border of
Moab. It is well that there are more ways than
one to Canaan. The enemies of God's people may
retard their passage, but cannot prevent their en
trance into the promised rest. Care is taken to let
us know that the Israelites in their march religious
ly observed the orders which God gave them, to
use no hostility against the Moabites, (Deut 2. 9.)
because they were the posterity of righteous Lot;
therefore they pitched on the other side of Arnon,
(v. 13. ) that side which was now in the possession
of the Amorites, one of the devoted nations, though
formerly it had belonged to Moab, as appears here,
v. 26, 27. This care of their's not to offer violence
to the Moabites is pleaded by Jephthah long after
ward, in his remonstrance against the Ammonites,
(Judg. 11. 15, &c.) and turned to them for a testi
mony. What their achievements were, now that
they pitched on the banks of the river Arnon, we
are not particularly told, but are referred to the book
ofthe wars ofthe Lord; perhaps that book which
was begun with the history of the war with the
Amalekites, Exod. 17. 14. Write it (said God) for
a memorial in a book; to which were added all the
''other battles which Israel fought, in order; and
among the rest, their actions on the river Anion,
at Vaheb in Suphah, as our margin reads it, and
other places on that river. Or, it shall be said, (as
some read it,) in the rehearsal, or commemoration
ofthe wars ofthe Lord, what he did in the Red-sea,
when he brought Israel out of Egypt, and what he
did in the brooks of Arnon, vast before he brought
them into Canaan. Note, In celebrating the me
morials of God's favours to us, it is good to observe
the series of them, and how divine goodness and
mercy have constantly followed us, even from the
Red-sea to the brooks of Arnon. In every stage of
our lives, nay in every step, we should take not;ce

NUMBERS, XXI.

545

of what God has wrought for us; what he did at
such a time, and what in such a place, ought to be
distinctly remembered.
2. The wonderful supply which God blessed his
people with at Beer, (v. 16.) they pitched in Oboth,
which signifies bottles, so called, perhaps, because
there they filled their bottles with water, which
should last them for some time; but by this time,
we may suppose, it was with them as it was with
Hadar, (Gen. 21. 15.) The water was spent in the
bottle; yet we do not find that they murmured, and
therefore God, in compassion to them, brought them
to a well of water, to encourage them to wait on him
inhumble silence and expectation, and to believe that
he would graciously take cognizance of their wants,
though they did not complain of them. In this
world, we do at the best but pitch at Oboth, where
our comforts lie in close and scanty vessels; when
we come to heaven, we shall remove to Beer, the
well of life, the fountain of living waters. Hitherto
we have found, when they were supplied with wa
ter, they asked it in unjust discontent, and God
gave it in just displeasure: but here we find, (1.)
That God gave it in love, (v. 16.) Gather the peo
ple together, to be witnesses of the wonder, and
joint-sharers in the favour, and I will give them
water. Before they prayed, God granted, and pre
vented them with the blessings of his goodness.
(2.) That they received it with joy and thankful
ness, which made the mercy doubly sweet to them,
v. 17. Then they sang this song, to the glory of
God, and the encouragement of one another,
Spring up, O well; thus they pray that it may
spring up, for promised mercies must be fetched in
by prayer; they triumph that it does spring up,
and meet it with their joyful acclamations; with joy
must we draw water out of the wells of salvation,
Isa 12. 3. As the brazen serpent was a figure of
Christ, who is lifted up for our cure, so is this well
a figure of the Spirit, who is poured forth for our
comfort, and from whom flow to us rivers of living
waters, John 7. 38. Does this Well spring up in
our souls? We should sing to it; take the comfort
to ourselves, and give the glory to God; stir up this
gift, sing to it, Spring up, O well, thou fountain of
gardens, to water my soul, (Cant. 4. 15. ) plead the
promise, which perhaps alludes to this story, (Isa.
41. 17, 18.) I will make the wilderness wellsof wa
ter. (3.) That whereas, before, the remembrance
of the miracle was perpetuated in the names given
to the places, which signified the people's strife and
murmuring, now, it was perpetuated in a song of
praise, which preserved on record the manner in
wh'iGh it was done, (v. 1,8.) The princes digged the
well, the seventy elders, it is probable, by direction
of the lawgiver, that is, Moses, under God, with
their staves; that is, with their staves they made
holes in the soft and sandy ground, and God caused
the water miraculously to spring up in the holes
which they made. Thus the pious Israelites long
afterward, passing through the valley of Baca, a
dry and thirsty place, made wells, and God by rain
from heaven filled the pools, Ps. 84. 6.
Observe, [1.] God promised to give them water,
but they must open the ground to receive it, and
give it vent God's favours must be expected in
the use of such means as lie within our power, but
still the excellency of the ' power is of God. [2. ]
The nobles of Israel were forward to set their
hands to this work, and used their staves, probably,
those that were the ensigns of their honour and
power, for the public service, and it is upon record
to their honour. And we may suppose that it was a
great confirmation to them m their offices, and a
great comfort to the people, that they were made
use of by the divine power, as instruments to this
miraculous supplv. By this it appeared that the
Vol. i.- 3 7.

spirit of Moses, wno must shortly die, rested in
some measure upon the nobles of .Israel. Moses
did not strike the ground himself," as formerly the
rock, but gave them direction to do it, that their
staves might share in the honour of his rod, and
they might comfortably hope that when he should
leave them, yet God would not, but that they also
in their generation should be public blessings, and
might expect the divine presence with them, as
long as they acted by the direction of the lawgiver.
For comfort must be looked for only in the way of
duty; and if we would share in divine joys, we must
carefully follow the divine conduct.
21. And Israel sent messengers unto Si-
hon king of the Amorites, saying, 22.
Let me pass through thy land : we will
not turn into the fields, or into the vine
yards ; 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 borders. 23.
And Sihon would not suffer Israel to pass
through his border ; but Sihon gathered all
his people together, and went out against
Israel into the wilderness : and he came to
Jahaz, and fought against Israel. 24. And
Israel smote him with the edge ofthe sword,
and possessed his land from Arnon unto
Jabbok, even unto the children of Ammon :
for the border of the children of Ammon
was strong. 25. And Israel took all these
cities : and Israel dwelt in all the cities of
the Amorites, in Heshbon, and in all the
villages thereof. 26. For Heshbon was the
city of Sihon the king of the Amorites, who
had fought against the former king of Mo
ab, and taken all his land out of his hand,
even unto Arnon. 27. Wherefore they that
speak in proverbs say, Come into Heshbon,
let the city of Sihon be built and prepared :
28. For there is a fire gone out of Heshbon,
a flame from the city of Sihon : it hath con
sumed Ar of Moab, and the lords of the
high places of Arnon. 29. Wo to thee,
Moab ! thou art undone, O people of Che-
mosh : he hath given his sons that escaped,
and his daughters, into captivity unto Sihon
king of the Amorites. 30. 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. 32. And Moses sent to spy out
Jaazer ; and they took the villages thereof,
and drove out the Amorites that#>ere there.
33. 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 peo
ple, 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 shalt do
to him as thou didst unto Sihon king of the

546

NUMBERS, XXI.

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.
We have here an account of the victories obtained
by Israel over Sihon and Og, which must be dis
tinctly considered, not only because they are dis
tinctly related, but because long afterward the me
morial of them is distinctly celebrated, and they
are severally assigned as instances of everlasting
mercy; he slew Sihon king ofthe Amorites, for his
mercy endureth for ever; and Og the king of
Bashan, for his mercy endureth for ever, Ps. 136.
19. 20.
I. Israel sent a peaceable message to Sihon king
ofthe Amorites, (v. 21.) but received an unpeacea-
ble return, worse than that of the Edomites to the
like message, ch. 20. 18, 20. For the Edomites
only refused them a passage, and stood upon their
own defence to keep them out; but Sihon went out
with his forces against Israel in the wilderness, out
of his own borders, without any provocation given
him, (v. 23.) and so ran himself upon his own ruin.
Jephthah intimates that he was prompted by his
politics to do this; (Judg. 11. 20.) Sihon trusted
not Israel to pass through his coast; but his poli
tics deceived him, for Moses says, God hardened
his spirit, and made his heart obstinate, that he
¦might deliver him into the hand of Israel, Deut. 2.
30. The enemies of God's church are often infatu
ated in those very counsels which they think most
wisely taken. Sihon's army was routed, and not
only so, but all his country came into possession of
Israel, v. 24, 25.
This seizure is justified, 1. Against the AJiorites
themselves, for they were the aggressors, and pro
voked the Israelites to battle; and' yet, perhaps,
that would not have been sufficient to entitle Israel
to their land, but God himself, the King of nations,
the Lord of the whole earth, had given them a
grant of it. The Amorites formed one of the de
voted nations whose land God had promised to
Abraham and his seed, which promise should be
Eerformed when the iniquity of the Amorites should
e full, Gen. 15. 16. Jephthah insists upon this
grant as their title, Judg. 11. 23, 24. The victory
which God gave them over the Amorites, put them
in possession, and then the promise made to their
fathers, having given them a right, by virtue of
that, they kept possession.
2. Against the Moabites, who had formerly been
the lords-proprietors of this country; if they should
ever lay claim to it, and should plead that God him
self had provided that none of their land should be
fiven to Israel for a possession, (Deut 2. 9.) Moses
ere furnishes posterity with a replication to their
plea, and Jephthah makes use of it against the
Amorites 260 years after, when Israel's title to this
country was questioned. (lr) The justification it
self is, that though, it was true, this country had
belonged to the Moabites, yet the Amorites had
taken it from them some time before, and were now
in full and quiet possession of it, v. 26. The Israel
ites did not take it out of the hands of the Moabites,
they had before lost it to the Amorites, and were
constrained to give up their pretensions to it; and
when Israel had taken it from the Amorites, they
were under no obligation to restore it to the Moab
ites, whose title to it was long since extinguished.
See here the uncertainty of worldly possessions,
how often they change their owners, and how soon
we may be deprived of them, even when we think
ourselves most sure of them; they make themselves
wings. It is our wisdom therefore to secure the
good part, which cannot be taken away from us.

See also the wisdom of the Divine Providence and
its perfect foresight, by which, preparation is made
long before for the accomplishment of all God's
purposes in their season. This country being de
signed in due time for Israel, it is beforehand put
into the hand of the Amorites, who little think that
they have it but as trustees, till Israel comes of age,
and then must surrender it. We understand not
the vast reaches of Providence, but known unto
God are all his works, as appears in this instance,
that he set the bounds ofthe people, according to
the number of the children of Israel, Deut, 32. 8.
All that land which he intended for his chosen peo
ple, he put into the possession of the devoted na
tions, that were to be driven out. (2.) For proof
of the allegation, he refers to the authentic records
of the country, for so their proverbs, or songs, were,
one of which he quotes some passages out of, (v.
27 •• 30.) which sufficiently proves what is vouched
for, namely, [1.] That such and such places that
are here named, though they had been m the pos
session of the Moabites, were by right of war be
come the dominion of Sihon king of the Amorites,
Heshbon is become his city, and he obtained such
a quiet possession of it, that it was built and pre
pared for him, (v. 27.) and the country of Dibon
and Nophah was likewise subdued, and annexed to
the kingdom of the Amorites, v. 30. [2.] That
the Moabites were utterly disabled ever to regain
the possession. Even Ar of Moab, though not
taken or attempted by Sihon, but still remaining
the metropolis of Moab, yet was so wasted by this
loss, that it would never be able to make head, v.
28. The Moabites were undone, and even Che-
mosh their god had given them up as unable to res
cue them out of the hands of Sihon, v. 29. By all
this it appears that the Moabites' claim to this
country was barred for ever. There may be a fur
ther reason for inserting this Amorite poem, name
ly, to show that the triumphing of the wicked is
short. They that had conquered the Moabites,
and insulted over them, are now themselves con
quered and insulted over by the Israel of God. It
is very probable that the same Sihon king of the
Amorites, that had got this country from the Moab
ites, now lost it to the Israelites; for though it is
said to be taken from a former king of Moab, (v.
26. ) yet not by a former king of the Amorites; and
then it shows how sometimes justice makes men to
see the loss of that which they got by violence, and
were puffed up with the gain of. They are exalted
but for a little while, Job 24. 24.
Og, king of Bashan, instead of being warned by
the fate of his neighbours to make peace with Israel,
is instigated by it to make war with them, which
proves in like manner to be his destruction. Og
was also an Amorite, and therefore, perhaps,
thought himself better able to deal with Isra* 1 than
his neighbours were, and more likely to prevail, be
cause of his own gigantic strength and stature,
which Moses takes notice of, (Deut. 3. 11.) where
he gives a more full account of this story. Here
observe, 1. That the Amorite begins the war, v.
33. He went out to battle against Israel. His
country was very rich and pleasant, Bashan was
famous for the best timber, (witness the oaks of
Bashan,) and the best breed of cattle, witness the
bulls and kine of Bashan, and the lambs and rams
of that country, which are celebrated, Deut. 32. 14.
Wicked men do their utmost to secure themselves
and their possessions against the judgments of God,
but all in vain, when their day comes, on which they
must fall., 2. That God interests himself in the
cause, bids Israel not to fear this threatening force;
and promises a complete victory, " I have deliver
ed him into thy hand, (v. 34.) the thing is as good as
done already, it is all thine own, enter and' take

NUMBERS, XXII.

547

possession." Giants are but worms before God's
power. 3. That Israel is more than a conqueror,
not only routs the enemies' army, but gains the
enemies' country, which afterward was part of the
inheritance of the two tribes and a half, that were
first seated on the other side Jordan. God gave Is
rael these successes, while Moses was yet with
them, both for his comfort, that he might see the
beginning of that glorious work, which he must not
live to see the finishing of; and for the encourage
ment of the people, in the war of Canaan under
Joshua. Though this was to them in comparison
but as the day of small things, yet it was an earnest
of great things.
CHAP. XXII.
At this chapter begins the famous story of Balak and Ba
laam, their attempt to curse Israel, and the baffling of
that attempt; God's people are long afterward bid to re
member what Balak the king of Moab consulted, . and
what Balaam the Son of Beor answered him, that they
might know the righteousness of the Lord, JVlic. 6. 5. In
this chapter we have, I. Balak's fear of Israel, and the
plot he had to get them cursed, v. 1 . . 4. ' II. The em
bassy he sent to Balaam, a conjurer, to fetch him for that
purpose, and the disappointment he met with in that
first embassy, v. 5 . . 14. III. Balaam's coming to him
upon his second message, v. 15 . . 21, IV. The opposi
tion Balaam met with by the way, v. 22. . 35. V. The
interview at length between Balak and Balaam, v.
36.. 41.
1. k ND the children of Israel set for-
J\. 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 ofthe people, because
they were many : and Moab was distressed
because of the children of Israel. 4. And
Moab said unto the elders of Midian, Now
shall this company lick up all that are round
about us, as the ox licketh up the grass of
the field. And Balak, the son of Zippor,
was king of the Moabites at that time. 5.
He sent messengers, therefore, unto Balaam,
the son of Beor, to Pethor, which is by the
river of tlie land of the children of his peo
ple, to call him, saying, Behold, there is a
people come out from Egypt : behold, they
cover the face of the earth, and they abide
over against me. 6. Come now, therefore, 1
pray thee, curse me this people, for they are
too mighty for me: peradventure I shall
prevail, that we may smite them, and that I
may drive them out of the land: for I wot
that he whom thou blessest is blessed, and
he whom thou cursest is cursed. 7. And
the eldersof Moab, and the elders of Midian,
departed with the rewards of divination in
their hand ; and they came unto Balaam,
and spake unto him the words of Balak. 8.
And he said unto them, Lodge here this
night, and I will bring you word again, as
the Lord shall speak unto me: And the
princes of Moab abode with Balaam. 9.
And God came unto Balaam, and said,
What men are these with thee? 10. And
Balaam said unto God, Balak the son of

Zippor, king of Moab, hath sent unto me
saying, 11. 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 un
to Balaam, Thou shalt not go with them ;
thou shalt not curse the people : for they are
blessed. 13. And Balaam rose up in the
morning, and said unto the princes of Balak,
Get you into your land: for the Lord re-
fuseth to give me leave to go with you.
14. And the princes of Moab rose up, and
they went unto Balak, and said, Balaam
refuseth to come with us.
The children of Israel have at length finished
their wanderings in the wilderness, out of which
they went up, (ch. 21. 18. ) and are now encamped
in the plains of Moab near Jordan, where they con
tinued till they passed through Jordan under Joshua,
after the death of Moses. Now we have here,
I. The fright which the Moabites were in upon
the approach of Israel, v. 2 . . 4. They needed not
to fear any harm from them, if they knew (and it is
probable Moses let them know) the orders God had
given Israel, not to contend with the Moabites, nor
to use any hostility against them, Deut 2. 9. But
if they had any notice of this, they were jealous that
it was but a sham, to make them secure, that they
might be the more easily conquered. Notwith
standing the old friendship between Abraham and
Lot, the Moabites resolved to ruin Israel if they
could, and therefore they will take it for granted,
without any ground for the suspicion, thatlsrael re
solves to ruin them. Thus it is common for those
that design mischief to pretend that mischief is de
signed against them; and their groundless jealousies
must be the colour of their causeless malice. They
hear of their triumphs over the Amorites, (v. 2. )
and think their own house is in danger, when their
neighbour's is on fire. They observe their multi
tudes, (v. 3.) They were many; and hence infer
how easily they would conquer their country, and
all about them, if some speedy and effectual course
were not taken to stop the progress of their victo
rious arms; they shall lick up, or devour us, and all
that are round about us, as speedily and irresisti
bly as the ox eats up the grass, (v. 4. ) owning him
self to be an unequal match for so formidable an
enemy. Therefore they were sore afraid and dis
tressed themselves; thus were the wicked in great
fear where no fear was, Ps. 53. 5. These fears
they communicated to their neighbours, the elders
of Midian, that some measures might be concerted
between them for their common safety; for, if the
kingdom of Moab fall, the republic of Midian can
not stand long. The Moabites, if they had pleased,
might have made a good use of the advances of Is
rael, and their successes against the Amorites; they
had reason to rejoice, and give God and Israel
thanks for freeing them from the threatening power
of Sihon king of the Amorites, who had taken from
them part of their country, and was likely to over
run the rest. They had reason likewise to have
courted Israel's friendship, and to have come in to
their assistance; but, having forsaken the religion of
their father Lot, and being sunk into idolatry, they
hated the people of the God of Abraham, and were
justly infatuated in their counsels, and given up to
distress. II. The project which the king of Moab formed,
to get the people of Israel cursed, that is, to set God

548

NUMBERS, XXII.

against them, who, he perceived, hitherto fought
for them. He trusted more to his arts than to his
arms, and had a notion, that if he could but get some
prophet or other, with his powerful charms, to im
precate evil upon them, and to pronounce a blessing
upon himself and his forces, that then, though other
wise too weak, he should be able to deal with them.
This notion arose, 1. Out of the remains of some
^religion; for it owns a dependence upon some visible
sovereign powers that rule in the affairs ofthe chil
dren of men, and determine them, and an obligation
upon us to make application to these powers. 2.
Out of the ruins of the true religion; for if the Mi
dianites and Moabites had not wretchedly degene
rated from the faith and worship of their pious an
cestors, Abraham and Lot, they could not have
imagined it possible, with their curses, to do any
mischief to a people who alone adhered to the ser
vice of the true God, from whose service they had
revolted. III. The court which he made to Balaam the son
of Beor, a famous conjurer, to engage him to curse
Israel. This Balaam lived a great way off, in that
country from whence Abraham came, and where
Laban lived; but though it was probable that there
were many nearer home that were pretenders to
divination, yet none had so great a reputation for
success as Balaam, and Balak will employ the best
be can hear of, though he sent a great way for him,
so much is his heart upon this project. And, to gain
him, 1. He makes him his friend; complaining to
him, as his confidant, of the danger he was in from
the numbers and neighbourhood of the camp of Is
rael, (v. 5. ) They cover the face of the earth, and
they abide over against me. 2. In effect, he makes
him his god, by the great power he attributes to
his word; He whom thou blessest is blessed, and he
whom thou cursest is cursed, v. 6. The learned
Bishop Patrick inclines to think, with many of the
Jewish writers, that Balaam had been a great
prophet, who, for the accomplishment of his predic
tions, and the answers of his prayers, both for good
and evil, had been looked upon justly as a man of
great interest with God; but that, growing proud
and covetous, God departed from him, and then, to
support his sinking credit, he betook himself to dia
bolical arts. He is called aprophet, (2 Pet. 2. 16.)
because he had been one, or, perhaps, he had rais
ed his reputation from the first by his magical
charms, as Simon Magus, who bewitched the peo
ple so far, that he was called The great power of
God, Acts 8. 10. Curses pronounced by God's
prophets, in the name of the Lord, have wonderful
effects, as Noah's, Gen. 9. 25. Elisha's, 2 Kings 2.
24. But the curse causeless shall not come; (Prov.
26. 2. ) no more than Goliath's, when he cursed Da
vid by his gods, 1 Sam. 17. 43. Let us desire to
have the prayers of God's ministers and peopled/or
us, and dread having them against us, for they are
greatly regarded by him who blesseth indeed, and
curseth indeed. But Balak cannot rely upon these
compliments as sufficient to prevail with Balaam,
the main inducement is yet behind, (v. 7.) they
took the rewards of divination in their hand, the
wages of unrighteousness, which he loved, 2. Pet
2. 15. '<
IV. The restraint God lays upon Balaam, forbid
ding him to curse Israel. It is very probable, that
Balaam, being a curious inquisitive man, was no
stranger to Israel's case and character, but had
heard that God was with them of a truth; so that
he ought to have given the messengers their answer
immediately, that he never would curse a people
whom God had blessed; but he lodges the messen
gers, and takes a night's time to consider what he
should do, and to receive instructions from God, v.
8. When we enter into a parley with temptations,

we are in great danger of being overcome by them.
In the night God comes to him, probably in a
dream, and inquires what business those strangers
had with him; He knows it, but he will know it
from him. Balaam gives him an account of their
errand; (v. 9.. 11.) and God thereupon charges
him not to go with them, nor attempt to curse that
blessed people, v. 12. Thus God sometimes, for
the preservation of his people, was pleased to speak
to bad men, as to Abimelech, (Gen. 20. 3.) and to
Laban, Gen. 31. 24. And we read of some that
were workers of iniquity, and yet in Christ's name
prophesied, and did many wondrous works. Ba
laam is charged not only not to go to Balak, but not
to offer to curse this people, which he might have
attempted at a distance; and the reason is given,
they are blessed. This was part of the blessing of
Abraham, (Gen. 12. 3.) I will curse him that curs
eth thee. So that an attempt to curse them would
be not only fruitless, but perilous. Israel had often
provoked God in the wilderness, yethe will not suf
fer their enemies to curse them, for he rewards
them not according to their iniquities. The blessed
ness of those whose sin is covered comes with them,
Rom. 4. 6, 7.
V. The return of the messengers without Ba
laam. 1. Balaam is not faithful in returning God's
answer to the messengers, v. 13. He only tells
them, The Lord refuseth to give me leave to go
with you; he does not tell them, as he ought to have
done, that Israel was a blessed people, and must by
no means be cursed, for then the design had been
crushed, and the temptation had not been renewed;
but he does, in effect, desire them to give his hum
ble service to Balak, and let him know that he ap
plauded his project, and would have been very glad
to gratify him, but that truly he has the character
of' a prophet, and must not go without \ea\ e frcm
God, which he has not yet obtained, and therefore
for the present he must be excused. Note, Those
are a fair mark for Satan's temptation that speak
diminishingly of divine prohibitions, as if they
amounted to no more than the denial of a permis
sion, and as if to go against God's law were only to
go without his leave. 2. The messengers are not
faithful in returning Balaam's answer to Balak; all
the account they give of it, is, Balaam refuseth to
come with us; (v. 14.) intimating that he only
wanted more courtship, and higher proffers: but
they are not willing that Balak should know that
God had signified his disallowance of the attempt
Thus are great men wretchedly abused by the flat
teries of those about them, who do all they can to
prevent their seeing their own faults and follies.
15. And Balak sent ..yet again princes,
more, and more honourable than they. 1 6.
And they came to Balaam, and said to
him, Thus saith Balak, the son of Zippor,
Let nothing, I pray thee, hinder thee from
coming unto me : 1 7. For I will promote
thee unto very great honour, and I will do
whatsoever thou sayest unto me: come,
therefore, I pray thee, curse me this people.
1 8. And Balaam answered and said unto
the servants of Balak, If Balak would give
me his house full of silver and gold, I can
not go beyond the word of the Lord my
God, to do less or more. 1 9. Now, there
fore, I pray you, tarry ye also here this
night, that I may know what the Lord will
say unto me more. 20. And God camo

NUMBERS, XXII.

549

unto Balaam at night, ana 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 morning, and
saddled his ass, and went with the princes
of Moab.
We have here a second embassy sent to Balaam,
to fetch him over to curse Israel. It were well for
as, if we were as earnest and constant in prosecut
ing a good work, notwithstanding disappointments,
as Balak was in pursuing this ill design. The ene
mies of the church are restless and unwearied in
their attempts against it; but he that sits in heaven
laughs at them.
Observe,
I. The temptation Balak laid before Balaam; he
contrived to make this assault more vigorous than
the former. It is very probable that he sent dou
ble money in the hands of his messengers; but, be
side that, now he tempted him with honours, laid a
bait not only for his covetousness, but for his pride
and ambition. How earnestly should we beg of
God daily to mortify in us these two limbs of the
old man ! Those that know how to look with a holy
contempt upon worldly wealth and preferment,
will find it not so hard a matter, as most men do, to
keep a good conscience. See how artfully Balak
managed the temptation. L The messengers he
sent were more, and more honourable, v. 15. He
sent to this conjurer with as great respect and de
ference to his quality, as if he had been a sovereign
prince; apprehending, perhaps, that Balaam had
thought himself slighted in the fewness and mean
ness of the former messengers. 2. The request
was very urgent; this powerful prince becomes a
suitor to him, "Let nothing, I pray thee, hinder
thee, (v. 16.) no, not God, or conscience, or any fear
either of sin or shame." 3. The proffers were
high; / will promote thee to very great honour
among the princes of Moab; nay, he gives him a
blank, and he shall write his own terms, I will do
whatsoever thou sayest, that is, " I will give thee
whatever thou d^sirest, and observe whatever thou
orderest; thy word shall be a law to me," v. 17.
Thus sinners stick at no pains, spare no cost, and
care not how low they stoop, for the gratifying
either of their luxury, or of their malice; shall we
then be stiff and strait-handed in our compliance
with the laws of virtue? God forbid.
II. Balaam's seeming resistance of, but real
yielding to, this temptation. We may here discern
in Balaam a struggle between his convictions and
his corruptions. 1. His convictions charged him to
adhere to the command of God, and he spoke their
language, v. 18. Nor could any man have said
better; "If Balak would give me his house full of
silver and' gold, and that is more than he can give,
or I can ask, J cannot go beyond the word of the
Lord my God." See how honourably he speaks
of God, he is Jehovah, my God. Note, Many call
God their's that are not his, not truly because not
only his; they swear by the Lord and by Matcham.
See how respectfully he speaks of the word of God,
as one resolved to stick to it, and in nothing to vary
from it, and how slightly of the wealth of this
world, as if gold and silver were nothing to him in
comparison with the favour of God; and yet, at the
same time, "the Searcher of hearts knew that he
loved the wages of unrighteousness. Note, It is an
easy thing for bad men to speak very good words,
and with their mouth to make a show of piety.
There is no judging of men by their words, God
knows the heart, 2, His corruptions at the same

time strongly inclined him to go contrary to the
command. He seemed to refuse the temptation, v.
18. But even then he expressed no abhorrence of
it, as Christ did when he had the kingdoms of the
world offered him, Get thee hence, Satan: and as
Peter did, when Simon Magus offered him money;
Thy money perish with thee. But it appears (v.
19. ) that he had a strong inclination to accept the
proffer; for he would further attend, to know what
God would say to him, hoping that he might alter
his mind, and. give him leave to go. This was a
vile reflection upon God Almighty, as if he could
change his mind, and now, at last, suffer those to be
cursed whom he had pronounced blessed; and as if
he would be brought to allow of that which he had
already declared to be evil. Surely he thought
God altogether such a one as himself. He had
already been told what the will of God was, in
which he ought to have acquiesced, and not to have
desired a re-hearing of that cause which was
already so plainly determined. Note, It is a very
great affront to God, and a certain evidence of the
dominion of corruption in the heart, to beg leave
to sin.
III. The permission God gave him to go, v. 20.
God came to him, probably, by an angel, and told
him he might, if he pleased, go with Balak's mes
sengers. So he gave him up to his own heart's
lusts. "Since thou hast such a mind to go, even
go, yet know that the journey thou undertakest
shalt not be for thine honour; for, though thou hast
leave to go, thou shalt not, as thou hopest, have
leave to curse, for the word which I shall say unto
thee, that thou shalt do." Note, God has wicked
men in a chain; hitherto they shall come by his per
mission, but no farther than he does permit them.
Thus he makes the wrath of man to praise him,
yet, at the same time, restrains the remainder of it.
It was in anger that God said to Balaam, " Go with
them," and we have reason to think that Balaam
himself so understood it, for we do not find him
pleading this allowance, when God reproved him
for going. Note, As God sometimes denies the
prayers of his people in love, so so.metimes he
grants the desires of the wicked in wrath.
IV. His setting out in the journey, v. 21. God
gave him leave to go, if the men called him, but he
was so fond of the journey, that we do net find he
stayed for their calling him, but he himself rose up
in the morning, got every thing ready with all
speed, and went with the princes of Moab, who
wereproud enough that they had carried their point.
The apostle describes Balaam's sin here to be, that
he ran greedily into an error for reward, Jude 11.
The love of money is the root of all evil.
22. And God's anger was kindled be
cause he went: and the angel ofthe Lord
stood in the way for an adversary against
him. Now he was riding upon his ass, and
his two servants were with him. 23. And
the ass saw the angel of the 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 field ; and Balaam
smote the, ass, to turn her into the way.
24. But the, angel of the Lord stood in
the path of the vineyards, a wall 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 crush
ed Balaam's foot against the wall : and he
smote her again. 26. And the angel of the

550

NUMBERS, XXII.

Lord went farther, and stood in a narrow
place, where was 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
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 Ba
laam, Am not I thine ass, upon which thou
hast ridden ever since I was thine unto this
day 1 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 fell flat on his
face. 32. And the angel ofthe Lord said
unto him, Wherefore hast thou smitten
thine ass these three times? behold, I went
out to withstand thee, because thy way is
perverse before me : 33. And the ass saw
me, and turned from me these three times ,
unless she had turned from me, surely now
also I had slain thee, and saved her alive.
34. And Balaam said unto the angel of the
Lord, I have sinned ; for I knew not that
thou stoodest in the way against me : now,
therefore, if it displease thee, I 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.
We have here an account of the opposition God
gave to Balaam in his journey toward Moab; proba
bly the princes were gone before, or gone some
other way, and Balaam had pointed out where he
would meet them, or where they should stay for
him, for we read nothing of them in this part of our
narrative: only that Balaam, like a person of some
quality, was attended with his two men; honour
enough, one would think, for such a man, he need
ed not to be beholden to Balak for promotion.
I. Here is God's displeasure against Balaam for
undertaking this journey; God's anger was kindled
because he went, v. 22. Note, 1. The sin of sinners
is not to be thought the less provoking to God, be
cause he permits it We must not think that,
because God does "hot by his providence restrain
men from sin, therefore he approves of it, or that
it is therefore not hateful to him; he suffers sin, and
yet is angry at it. 2. Nothing is more displeasing
to God than malicious designs against his people;
he that touches them touches the apple of his eye.
II. The way God took to let Balaam know his
displeasure- against him; An angelstood in the way
for an adversary. Now God fulfilled his promise
to Israel, (Exod. 23. 22.) I will be an enemy to.
thine enemies. The holy angels are adversaries to
sin, and perhaps are employed more than we are

aware of in preventing it, particularly in opposing
those that have any ill designs against God's church
and people, for whom Michael our prince stands
up, Dan. 12/ 1, 10, 21. What a comfort is this to
all that wish well to the Israel of God, that he
never suffers wicked men to form any attempt
against them, without sending his holy angels forth
to break this attempt, and secure his little ones.
When the prophet saw the four horns that scat
tered Judah, at the same time he saw four car
penters that were to fray those horns, Zech. 1. 18,
&c. When the enemy comes in like a flood, the
Spirit of the Lord will lift up a standard against
him. This "angel was an adversary to Balaam, ber
cause Balaam counted him his adversary; other
wise those are really our best friends, and we are so
to reckon them, that stop our progress in a sinful
way. The angel stood with his sword drawn; (v.
23. ) a flaming sword, like that in the hands of the
cherub, (Gen. 3. 24.) turning every way. Note,
The holy angels are at war with those with whom
God is angry, for they are the ministers of his jus
tice. Balaam has notice given him of God's displeasure,
1. By the ass, and that did not startle him. .The
ass saw the angel, v. 23. How vainly did Balaam
boast that he was a man whose eyes were open, and
that he saw the visions of the Almighty, (ch. 24. 3,
4. ) when the ass he rode on saw more than he did,
his eyes being blinded with covetousness and ambi
tion, and dazzled with the rewards of divination.
Note, Many have God against them, and his holy
angels, but are not aware of it The ass knows his
owner, sees his danger, but Balaam does not know,
does not consider, Isa. 1. 3. Lord, when thy hand
is lifted up, they will not see. Let none be puffed
up with a conceit of visions and revelations, when
even an ass saw an angel; yet let those be ashamed
of their own sottishness, worse than that of the
beasts that perish, who, when they are told of the
sword of God's wrath drawn against them, while
they persist in wicked ways, yet will go on; the ass
understood the law of self-preservation better than
so; for, to save both herself and her senseless rider,
(1.) She turned aside out of the way, v. 23. Ba
laam should have taken the hint of this, and con
sidered whether he was not out of the way of his
duty; but, instead of that, he beat her into the way
again. Thus they who by wilful sin are running
headlong into perdition are angry at those that
would prevent their ruin. (2.) She had not gone
much further, before she sees the angel again, and
then, to avoid him, runs up to a wall, and crushes
her rider's foot, v. 24, 25. How many ill accidents
are we liable to, in travelling upon the road, from
which if we are preserved, we must own our obli
gations to the Divine Providence, which by the
ministry of angels keeps us in all our ways, lest we
dash our foot against a stone; but if we at any time
meet with a disaster, it should put us upon inquiring
whether our way be right in the sight of God or no.
The crushing of Balaam's foot, though it was the
saving of his life, provoked him so much, that he
smote his ass the second time. So angry are we
apt to be at that which, though a present uneasi
ness, yet is a real kindness. (3.) Upon the next
encounter with the angel, the ass fell down under
Balaam, v. 26, 27. He ought to have considered
that there was certainly something extraordinary in
this; for his ass was not restive, nor did she use to
serve him thus; but it is common for those whose
hearts are fully set in them to do evil, to push on
violently, and break through all the difficulties
which Providence lays in their way to give check
to them, and to stop them in their career; - Balaam
the third time smote his ass, though she had now
done him the best piece of service that ever she

NUMBERS, XXII.

551

did him, saving him from the sword of the angel,
and by her falling down teaching him to do like
wise. (4.) When all this would not work upon
him, God opened the mouth of the ass, and she
spoke to him once and again; and yet neither did
this move him, (v. 28.) The Lord opened the
mouth of the ass. This was a great miracle, quite
above the power of nature, and wrought by the
power of the God oftnature; who made man's
moufh, and taught him to speak, for otherwise
(since we learn to speak purely by imitation, and
therefore they that are born deaif are consequently
dumb) the first man had never spoken, nor any of
his seed. He that made man speak, could, when
he pleased, make the ass to speak with man's voice,
2 Pet 2. 16. Here Mr. Ainsworth observes, that
the Devil, when he tempted our first parents to sin,
employed a subtle serpent; but that God, when he
would convince Balaam, employed a silly ass, a
creature dull and sottish to a proverb; for Satan
corrupts men's minds by the craftiness of those that
lie in wait to deceive, but Christ has chosen the fool
ish things of the world to confound the wise. By a
dumb ass God rebukes the madness of the prophet,
for he will never want reprovers, but, when he
pleases, can make the stones cry out as witnesses to
him, Luke 19. 40. Hab. 2. 11. [1.] The ass
complained of Balaam's cruelty, (v. 28.) What
have I done unto thee, that thou hast smitten me?
Note, The righteous God will not see the meanest
and weakest abused; but either they shall be ena
bled to speak in their own defence, or he will some
way or other speak for them. If God would not
suffer a beast to be wronged, much less . a man, a
Christian, a child of his own. We cannot open i/ie
mouth of the dumb, as God did here, but we niay
and must open our mouth for the dumb, Prov. 31,
8. Job 31. 13. The ass's complaint was just, What
have I done? Note, When we are prompted to
smite any with hand or tongue, we should consider
what they have done unto us, and what provocation
they have given us. We hear it not, but thus the
whole creation groans, being burthened, Rom. 8.
22. It was much that Balaam was not astonished
to hear his ass speak, and put to confusion; but
some think that it was no new thing to him (being a
conjurer) to be thus spoken to by his familiars;
others rather think that his brutish headstrong, pas
sion so blinded him, that he .could not observe or
consider the strangeness of the thing. Nothing
besots men worse than unbridled anger. Balaam in
his fury wishes he had a sword to kill his ass with,
v. 29. See his impotency; can he think by his
curses to do mischief to Israel, that has it not in his
power to kill his own ass? This he cannot do, yet
he fain would; and what would he get by that, but
make himself so much the poorer, (as many do,)
to gratify his passion and revenge? Such was the
madness of this false prophet. Here Bishop Hall
observes, It is jll falling into the hands of those
whom the brute-creatures find unmerciful; for a
good man regardeth the life of his beast. [2.] The
ass reasoned with him, v. 30. God enabled not
only a dumb creature to speak, but a dull creature
to speak to the purpose. Three things she argues
with him from: First, Hjs propriety in her; Am not
I thine ass? Note, 1. God. has given to man a do
minion over the creatures; they are delivered into
his hand to be used, and put under Ms feet to be
•Tiled. _ 2. Even wicked people have a title to the
possessions God gives to them, which they are not
to be wronged of. 3. The dominion God has given
us over the creatures is a good reason why we
should not abuse them. We are their lords, and
therefore must not be tyrants. Secondly, Her ser-
viceableness to him; on which thou hast ridden. I
Note, It is good for us often to consider how useful |

the inferior creatures are, and have been, to us,
that we may be thankful to God, and tender of
them. Thirdly, That she was not wont to do so
by him, and had never before crushed his foot, or
fallen down under him; he might therefore conclude
there was something more than ordinary that made
her do so now. Note, 1. The rare recurrence of
an offence should moderate our displeasure against
an offender. 2. When creatures depart from their
wonted obedience to us, we should inquire, the
cause within ourselves, and be humbled for our sin.
2. Balaam at length has notice of God's displea-
suse, by the angel, and that did startle him. When
God opened his eyes, he saw the angel, (v. 31.) and
then he himself fell fiat upon his face, in rever
ence of that glorious messenger, and in fear of the
sword he saw in his hand. God has many ways of
breaking and bringing down the l>ard and unhum-
hled heart (1.) The angel reproved him for his
outrageousness; Cv. 32, 33.) Wherefore hast thou
smitten thine ass ? Whether we consider it or no, it
is certain that God will call us to account for the
abuses done to his creatures. Nay, he shows him
how much more reason he had to smite upon his
breast, and to condemn himself, than to fly out thus
against his ass; " Thy way is perverse before me,
and then how canst thou expect to prosper?" And
how much wiser his ass was than himself, and how
much beholden he was to her that she turned aside ;
it was for his safety, arid not for her own, for,
had she gone on, he had been slain, and she had
been saved alive. Note, When our eyes are open
ed, we shall see what danger we are in, in a sinful
way; and how much it was for our advantage to be •
crossed in it, and what fools we were to quarrel with
our crosses, which helped to save our lives. (2.)
Balaam then seemed to relent; (v. 34.) "/ have
sinned; sinned in undertaking this journey, sinned in
pushing on so violently;" but he excuses it with this,
that he saw not the angel; yet, now that he did see
him, he was willing to go back again. That which
was displeasing to God, was not so much his going,
as his going with a malicious design against Israel,
and a secret hope, that, notwithstanding the proviso
with which his permission was clogged, he might
prevail to curse them, and to gratify TBalak, and get
preferment under him.. It does not appear that he
is sensible of this wickedness of hisheart, or will
ing to own it; but, if he finds he cannot go forward,
he will be content (since there is no remedy) to go
back. Here is no sign that his heart is turned, but,
if his hands are tied, he cannot help it. Thus many
leave their sins, only because their sins have left
them. There seems to be a reformation of the life,
but what will that avail, if there be no renovation of
the heart? (3.) The angel however continued his
permission; (v. 35.) " Go with the men. Go, if
thou hast a mind to be made a fool of, and to be
ashamed before Balak, and all the princes of Moab;
Go, only the word that I shall speak unto thee, that
thou shalt speak, whether thou wilt or no." For this
seems not to be a precept, but a .prediction of the
event, that he should not only not be able to curse
Israel, but should be forced to bless them; which
would be more for the glory of God, and his own
confusion-, than if he had turned back. Thus God
gave him fair warning, but he would not take it, he
went, with the princes of Balak. For the iniquity
of Balaam 'scovetousness God was wroth, and smote
him, but he went onfrowardly, Isa. 57, 17.
36. And when Balak heard that Balaam
was come, he went out to meet him unto a
city of Moab, which is in the border of Ar
non, which is in the utmost coast. 37. And
Balak said unto Balaam, Did I not earnestly

552

NUMBERS, XXI11.

send unto thee to call thee ? wherefore earn
est thou not unto me ? am I not able indeed to
promote thee to honour ? 38. And Balaam
said unto Balak, Lo, I am come unto thee :
have I now any power at all to Say any
thing? the word that God putteth in my
mouth, that shall I speak. 39. And Ba
laam went with Balak, and they came unto
Kirjath-huzoth. 40. And Balak offered ox
en and sheep, and sent to Balaam, and
to the princes that were with him. 41. And
it came to pass on the morrow, that Balak
took Balaam, and brought him up into the
high places of Baal, that thence he might
see the utmost part of the people.
We have here the meeting between Balak and
Balaam, confederate enemies to God's Israel; but
here they seem to differ in their expectations ofthe
success. "
1. Balak speaks of it with confidence, not doubt
ing but to gain his point, now that Balaam was come.
In expectation of this, he went out" to meet him,
even to the utmost border of his country; (v. 36.)
partly to gratify his own impatient desire to see one
he had such great expectations from, and partly to
do honour to Balaam, and so to engage him with his
utmost power to serve him. See what respect hea
then princes paid to those that had but the name
and face of prophets, and pretended to have any in
terest in heaven; and how welcome one was that
came with his mouth full of curses. What a shame
is it, then, that the ambassadors of Christ are so
little respected by most, so much despised by some;
and that they are so coldly entertained, who bring
tidings of peace and a blessing! Balak has now
nothing to complain of, but that Balaam did not j
come sooner, v. 37. And he thinks that he should '
have considered both the importunity Balak had
used, did 1 not earnestly send for thee ? (and the
importunity of people inferior to kings has prevail
ed with many against their inclinations,) and that
he should also have considered Balak's intentions
concerning him, Am not I able to promote thee to
honour? Balak, as king, was in his own kingdom
the fountain of honour, and Balaam should have
his choice of all the preferments that were in his
gift; he therefore thinks himself affronted by Ba
laam's delays, which looks as if he thought the hon
ours he prepared not worthy his acceptance. Note,
Promotion to honour is a very tempting bait to ma
ny people; and it were well if we would be'dfrawn
into the service of God by the honour he sets before
us. Why do we delay to come unto him? Is not
he able to promote us to honour? 2. Balaam speaks
doubtfully of the issue, and bids Balak not depend
too much on him, (v. 38.) " Have I now any pow
er at all to say any thing? I am come, but what
the nearer am I? "Gladly would I curse Israel; but
I must not, I cannoti God will not suffer me." He
seems to speak with vexation at the hook in his nose,
and the bridle in his jaws, such as Sennacherib was
tied up with, Isa. 37. 29. 3. They address them
selves with all speed to the business. Balaam is
nobly entertained over night, a sacrifice of thanks
giving is offered to the gods of Moab, for the safe
arrival of this welcome guest, and he is treated with
a feast upon the sacrifice,-!;. 40. And the next mor
ning, that no time might be lost, Balak takes Ba
laam in his chariot to the high-places of his king
dom, not only because their holiness, (such as it
was,) he thought, might give some advantage to
his divinations, but their-height might give him a
convenient prospect of the camp of Israel, which

was to be the butt or mark at.which he must shot,
his envenomed arrows. And now Balaam is really
as solicitous to please Balak, as ever he had pre
tended to be to please God. See what need we
have to pray every day, Our Father in heaven, lead
us not into temptation.
CHAP. XXIII.
In this chapter, we have Balak and Balaam busy at work
to do Israel a mischief, and for aught that appears, nei
ther Moses nor the elders of Israel knew any thing ofthe
matter, nor are in a capacity to break the snare ; but
God, who keeps Israel, and neither slumbers nor sleeps,
baffles the attempt, without any intercession or contri
vance of their's. Here is, I. The first attempt to curse
Israel. 1. The preparation made for it by sacrifice, y.
1 . . 3. 2. The contrary instruction God gave Balaam,
v. 4, 5. 3. The blessing Balaam was compelled to pro
nounce upon Israel, instead of a curse, v. 7 . . 10. 4. The
great disappointment of Balak, v. 11, 12- II. The se
cond attempt, in the same manner made, and in the same
manner frustrated, v. 13 . . 26. III. Preparations made
for a third attempt, (v. 27 . . 30. ) the issue of which we
bave in the next chapter.
ND Balaam said unto Balak, Build
me here seven altars, and prepare me
here seven oxen and seven rams." 2. And
Balak did as Balaam had spoken ; and Ba
lak and Balaam offered on every altar a bul
lock and a ram. 3. And Balaam said unto
Balak, Stand by thy burnt-offering, and 1
will go ; --peradventure the Lord will come
to meet me : and whatsoever he showeth
me I will tell thee. And he went to a high
place. 4. And 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 Balaam's mouth, and said, Return
unto Balak, and thus thou shalt speak. 6.
And he returned unto him ; and lo, he stood
by his burnt-sacrifice, he, and all the prin
ces of Moab. 7. And he took up his para
ble, and said, Balak the king of Moab hath
brought me from Aram, out of the moun
tains of the east, saying, 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 dwell alone, and shall not
be reckoned among the nations. 10. Who #
can count the dust of Jacob, and the num
ber 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, What hast thou done unto me ? I
took thee to curse mine enemies, and, be
hold, thou hast blessed them altogether. 1 2.
And he answered and said, Must I not take
heed to speak that which the Lord hath
put in my mouth ?
Here is,
I. Great preparation made for the cursing of Is
rael. That which was aimed at, was, to engage the
God of Israel to forsake them, and either to be on

NUMBERS, XXIII.

553

Moab's side, or to,stand neuter. Oh the sottishness
of superstition, tajbiagine that God will be at mens'
beck ! Balaam F id Balak think to bribe him with
altars and sacrifikjSS, offered without any warrant or
institution of his: as if he would eat the flesh of
bulls, or drink tlie, blood of goats. Ridiculous non
sense, to think^J^t these would please God, and
gain his favour, w|j,en there could be in them no ex
ercise 'either* of. »faith or obedience! Yet it should
seem, they offered these sacrifices to the God of
heaven, the supreme Numen— Divinity, and not
to any of their local deities. But the multiplying
of altars was an instance of their degeneracy from
the religion of their ancestors, and their apostesy
to idolatry; for they that multiplied altars multipli
ed gods: Ephraim made many altars to sin, Hos.
8. 11. Thus they . liked not to retain God in their
knowledge, but became vain in their imaginations;
and yet. presi^niptuously expected hereby to gain
God over to them from Israel, who hadhis sanctua
ry among them, and his anointed altar.
Observe here, 1. How very imperious Balaam
was, proud tojiavcthe command of a king, and to
give law to pfinces." Such is the spirit of that wick
ed one who Jsxalts himself above all that is called
God, or tlia^ is worshipped. W'th what authority
does Balaam give orders, build me here (in the place
I have pitched upon) seven altars, of stone or turf.
Thus he covers his malice against Israel with a
show of devotion, but his sacrifice was an abomina
tion, being brought with such a wicked mind, Prov.
21. 27. That which he aimed at, was, not to hon
our God with the sacrifices of righteousness, but to
enrich himself with the wages of unrighteousness.
2. How very obsequious Balak was. The altars
were presently built, and the sacrifices prepared, the
best of the sort, seven bullocks and seven rams,
Balak makes no objection to the charge, nor does
he snuff at it, or think it either a weariness or a dis
paragement to stand by his burnt-offering as Ba
laam ordered him.
II. The turning of the curse into a blessing, by
the over-ruling power of God, in love to Israel;
which is the account Moses gives of it, Deut. 23. 5.
1. God puts the blessing into the mouth of Ba
laam. While the sacrifices were burning, Balaam
retired; he went solitary, into some dark grove on
the top of the high-place, v. 3. marg. Thus much
he knew, that solitude gives a good opportunity for
communion with God; those that would meet with
him, must retire from the world, and the business
and conversation of it, and long to be private, reck
oning themselves never less alone than when alone,
because the Father is with them. Enter therefore
into thy closet, and shut the door, and be assured
that God will meet thee, if thou seek him in the due
order: but Balaam retired with a peradventure
only, having some thoughts that God might meet
him, but being conscious to himself of guilt, and
knowing that God had lately met him in anger, he
had reason to speak doubtfully, (v. 3. ) Peradven
ture the Lord will come to meet me. But let not
such a man think that he shall receive any favour
from God. -Nay, it should seem, though he pre
tended to go meet with God, he really designed to
use enchantments; see ch. 24. 1. But whatever he
intended, God designed to serve his own glory by
him, and therefore met Balaam, v. 4. What com
munion has light with darkness? No friendly com
munion, we may be sure; Balaam's way was still
perverse, and God was still an Adversary to him;
but Balak having chosen him for his oracle, God
would constrain him to utter such a confession
to the honour of God and Israel, as should render
those for ever inexcusable, who should appear in
arms against them. When Balaam was aware that
God met him, probably, by an angel, he boasted of
Vol. i.— 4 A

his performances, J have prepared seven altars,
and offered upon every altar a bullock and a ram.
How had he done it? It cost him nothing, it was
done at Balak's expense; yet, (1.) He boasts of it,
as if he had done some great thing. The acts of
devotion which are done in hypocrisy, are com
monly reflected upon with pride and vain glory.
Thus the Pharisee went up to the temple to boast
of his religion, Luke 18. 12. (2.) He insists upon
it as a reason why God should gratify him in his
desire to curse Israel, as if now he had made God
his Debtor, and might draw upon him for what he
E leased. He thinks God is so much beholden to
im for these sacrifices, that the least he can do in
recompense for them, is, to sacrifice his Israel to
the malice of the king of Moab. Note, It is a
common cheat that wicked people put upon them
selves, to think that by the shows of piety they may
prevail with God to countenance them, and connive
at them, in their greatest immoralities, especially
in persecution, Isa. 66. 5. However, though the
sacrifice was an abomination, God took the occasion
of Balaam's expectation, to put a word into his
mouth, (v. 5.) for the answer ofthe tongue is from
the Lord; and thus he would show how much they
are mistaken, who say, With our tongue we will
prevail, our lips are our own, Ps. 12. 4. He that
made man's mouth, knows how to manage it, and
to serve his own purposes by it. This speaks ter
ror to daring sinners, that set their mouth against
the heaven. God can make their own tongues to
fall upon themselves, Ps. 64. 8. And it speaks
comfort to God's witnesses, whom at any time he
calls out to appear for him; if God put a word into
the mouth of Balaam, who would have defied God
and Israel, surely he will not be wanting to those
who desire to glorify God and edify his people by
their testimony; but it shall be given them in that
same hour what they should speak.
2. Balaam pronounced the blessing in the ears of
Balak. He found him standing by his burnt sacri
fice, (v. 6.) closely attending it, and earnestly ex
pecting the success. Those that would have an
answer of peace from God, must ^abide by the
sacrifice, and attend on the Lord without distrac
tion, not weary in well-doing. Balaam, having
fixed himself in the place appointed for his de
nouncing curses against Israel, which perhaps he
had drawn up in form ready to deliver, takes up
his parable, and it proves a blessing, v. 7. He
pronounces Israel safe and happy, and so blesses
them. (1.) He pronounces them safe, and out of the
reach of his envenomed darts. [1.] He owns that
the design was to curse them; that Balak sent for
him out of his own country, and he came, with that
intent, v. 7. The message sent to him, was,
Come, curse me Jacob, and come, defy Israel.
Balak intended to make war upon them, and he
would have Balaam to bless his arms, and to pro
phesy and pray for the ruin of Israel. [2.] He
owns the design defeated, and his own inability to
accomplish it.V He could not<so;much as give them
an ill word, or an ill wish: - How shall I curse
whom God has not cursed? v. 8. Not that there
fore he would not do it, but therefore he could not
do it. This is a fair confession, First, Of the weak
ness and impotency of his own magic skill, for
which others value him so much, and doubtless he
valued himself no less. He was the most cele
brated man of that profession, and yet owns him
self baffled. God had warned the Israelites not to
use divination, (Lev. 19. 31.) and this providence
gave them a reason for the law, by showing them
the weakness and follv of it. As they had seen the
magicians of Egypt "befooled, so, here, the: great
conjurer ofthe east, See Isa, 47, 12 . , 14. Secondly,

554

NUMBERS, XXIII.

It is a confession of the sovereignty and dominion
of the divine power. He owns that he could do no
more than God would suffer him to do, for God
could over-rule all his purposes, and turn his coun
sels headlong. Thirdly, It is a confession of the
inviolable security of the people of God. Note, 1.
God's Israel are owned and blessed of him. He
has not cursed them, for they are delivered from
the curse of the law, he has not defiled them, nor
rejected and abandoned them, though mean and
vile. 2. Those that have the good-will of Heaven,
have the ill-will of Hell; the serpent and his seed
have an enmity to them. 3. Though the enemies
of God's people may prevail far against them, yet
they cannot curse them; that is, they cannot do
them any real mischief, much less a ruining mis
chief, for they cannot separate them from the love
of God, Rom. 8. 39.
(2.) He pronounces them happy, in three things:
[1. J Happy in their peculiarity, and distinction
from the rest of the nations; (v. 9. ) From the top
of the rocks I see him. And it seems to have been
a great surprise to him, that whereas, it is proba
ble, they were represented to him as a rude and
disorderly rabble, that infested the countries round
about in rambling parties, he saw them a regular
incorporated camp, in which appeared all the
marks of discipline and good order; he saw them a
people dwelling alone, and foresaw they would
continue so, and their singularity would be their
unspeakable honour. Persons of quality we call
persons of distinction; this was Israel's praise,
though their enemies turned it to their reproach,
that they differed from all the neighbouring nations,
not only in their religion and sacred rites, but in
their diet, and dress, and common usages, as a peo
ple called out of the world, and not to be conformed
to it They never lost their reputation till they
mingled themselves among the heathen, Ps. 106. 35.
Note, It is the duty and honour of those that are
dedicated to God, to be separated from the world,
and not to walk according to the course and custom
of it. Those who make conscience of peculiar
duties, may take the comfort of peculiar privileges,
which, it is probable, Balaam has an eye to here;
God's Israel shall not stand upon a level with other
nations, but be dignified above them all, as a people
near to God, and set apart for him.
[2.] Happy in their numbers; not so few and
despicable as they were represented to him, but an
innumerable company, which made them both
honourable and formidable; (v. 10.) Who can count
the dust of Jacob? The number of the people
was the thing that Balak was vexed at, (ch. 22. 3. )
Moab was afraid of them, because they were many;
and God does here by Balaam promote that fear
and vexation, foretelling their further increase.
Balak would have him see the utmost part of the
people, (ch. 22. 41.) hoping the more he saw of
them, the more he would be exasperated against
them, and throw about his curses with the more
keenness and rage; but it proved quite contrary,
instead of being angry at their numbers, he admired
them. The better acquainted we are with God's
people, the better opinion we have of them. He
takes notice of the number, First, of the dust of
Jacob; that is, the people of Jacob, concerning
whorfi it was foretold that they should be as the dust
for number, Gen. 28. 14. Thus he owns the ful
filling of the promise made to the fathers, and ex
pects that it should be yet further accomplished.
Perhaps it was part of David's fault in numbering
the people, that he offered to count the dust of Ja
cob, which God had said should be innumerable.
Secondly, Of the fourth part of Israel; alluding to
the form of their camp, which was cast into four
squadrons, under four standards, Note, God's

Israel are a very great body, his spiritual Israel are
so, and they will appear to be so, when they shall
all be gathered together unto him in the great day,
Rev. 7. 9.
[3.] Happy in their last end. Let me die the
death of the righteous Israelites, that are in cove
nant with God, and let my last end, or future state,
be like their's, or my recompense, namely, in the
other world. Here, First, It is taken for granted
that death is the end of all men; the righteous
themselves must die, and it is good for us to think
of this with application, as Balaam himself does
here, speaking of his own death. Secondly, He
goe"s upon the supposition of the soul's immortality,
and a different state on the other side death, to
which this is a noble testimony, and an evidence of
its being anciently known and believed. For how
could the death of the righteous be more desirable
than the death of the wicked upon any other ac
count, than as it involved happiness in another
world, since in the manner and circumstances of
dying we see all things come alike to all? Thirdly,
lie pronounces the righteous truly blessed, not only
while they live, but when they die; which makes
their death not only more desirable than the death
of others, but even more desirable than life itself;
for in that sense his wish may be taken; " Not only
when I do die, let me die the death of the righteous;
but I could even now be willing to die, on condition
that I might die the death of the righteous, and
reach my end this moment, provided it might be
like his. Very near the place where Balaam now
was, on one ofthe mountains of Moab, not- long
after this, Moses died, and to that perhaps God,
who put this word into his mouth, designed it
should have a reference; that by it Moses might be
encouraged to go up and die such a death, as Ba
laam himself wished to have died. Fourthly, He
shows his opinion of religion to be better than his
resolution; there are. many who desire to die the
death of the righteous, but do not endeavour to' live
the life of the righteous; gladly would they have
their end like their's, but not their way. They
would be saints in heaven, but not saints on earth.
This is the desire of the slothful, which kills him
because his Minds refuse to labour. This of Ba
laam's is only a wish, not a prayer, and it is a vain
wish, being only a wish for the end, without any
care for the means. Thus far this blessing goes,
even to death and beyond it, as far as the last end.
Now we are told,
1. How Balak fretted at it, v. 11. He pretended
to honour the Lord with his sacrifices, and to wait
for the answer God would send him; and yet when
it did not prove according to his mind, he forgat
God, and new out in a great passion against Ba
laam, as if it had been purely his doing, " What
hast thou done unto me? How hast thou disap
pointed me!" Sometimes God makes the enemies
of his church a vexation one to another, while he
that sits in heaven, laughs at them, and the efforts
of their impotent malice. 2. How Balaam was
forced to acquiesce in it. He submits, because he
cannot help it, and yet humours the thing with no
small address, as if he had been peculiarly consci
entious, answering Balak with the gravity of a pro
phet, Must I not take heed to speak that which the
Lord has put in my mouth? v. 12. Thus a con
fession of God's over-ruling power is extorted from
a wicked prophet, to the further confusion of a
wicked prince.
13. And Balak said unto him, Come, I
pray thee, with me unto another place, from
whence thou mayest see them: thou shalt
see but the utmost part of them, and shall

NUMBERS, XXIII.

555

not see them all ; and curse me them from
thence. 1 4. 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. 15. And he said
unto Balak, Stand here by thy burnt-offer
ing, while I meet the LOkD yonder. 16.
And the Lord met Balaam, and put a
word in his mouth, and said, Go again unto
Balak, and say thus. 17. And when he
came to him, behold, he stood by his burnt-
offering, and the princes of Moab with
him. And Balak said unto him, What
hath the Lord spoken ? 18. And he took
up his parable, and said, Rise up, Balak,
and hear ; hearken unto me, thou son of
Zippor: 19. God is not a man, that he
should lie ; neither the son of man, that he
should repent : hath he said, and shall he
not do it? or hath he spoken, and shall he
not make it good 1 20. Behold, I have re
ceived commandment to bless ; and he hath
blessed; and I cannot reverse it. 21. He
hath not beheld iniquity in Jacob, neither
hath he seen perverseness in Israel: the
Lord his God is with him, and the shout
of a king is among them. 22. God brought
them out of Egypt : he hath as it were the
strength of a unicorn. 23. Surely there is
no enchantment against Jacob, neither is
there any divination against Israel : accord
ing to this time it shall be said of Jacob
and of Israel, What hath God wrought!
24. Behold, the people shall rise up as a
great lion, and lift up himself as a young
lion: he shall not lie down until he eat of
the prey, and drink the blood of the slain.
25. And Balak said unto Balaam, Neither
curse them at all, nor bless them at all.
26. But Balaam answered and said unto
Balak, Told not I thee, saying, All that
the Lord speaketh, that I must do ? 27.
And Balak said unto Balaam, Come, I
pray thee, I will bring thee unto another
place : peradventure it will 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 said, and offered
a bullock and a ram on every altar.
Here is,
I. Preparation made the second time, as before,
for the cursing of Israel. 1. The place is changed,
v.. 13. Balak fancied that Balaam having so foil a
prospect of the whole camp of Israel, from the top
of the rocks, (v. 9. ) was either so enamoured with
the beauty of it, that he would not curse them, or
so affrighted with the terror of it, that he durst

not; and therefore he would bring him to another
place, from which he 'might see only some part of
them, which would appear more despicable, and
that part at least which would lie in view, he hoped
he might obtain leave to curse, and so by degrees
he should get ground against them; intending, no
doubt, if he had gained this point, to make his
attack on that part of the camp of Israel, which
Balaam now had in his eye, and into which he was
to throw the fire-balls of his curses. See how rest
less and unwearied the church's enemies are in
their malicious attempts to ruin it; they leave no
stone unturned, no project untried, to compass it.
O that we were as full of contrivance and resolution
in prosecuting good designs for the glory of God! 2.
The sacrifices are repeated, new altars are built, a
bullock and a ram offered on every altar, and Balak
attends his sacrifice as closely as ever, v. 14, 15.
Were we thus earnest to obtain the blessing, as
Balak was to procure a curse, (designedly upon Is
rael, but really upon himself and his people,) we
should not grudge the return both of the charge
and of the labfur of religious exercises. 3. Balaam
renews his attendance on God, and God meets him
the second time, and puts another word into his
mouth, not to reverse the former, but to ratify it,
v. 16, 17. If God said not to Balaam, Seek in vain,
much less will he say so to any ofthe seed of Jacob,
who shall surely find him, not only as Balaam,
their Instructor and Oracle, but their bountiful Re-
warder. When Balaam returned, Balak was im
patient to know what message he had, " What hath
the Lord spoken? Are there any better tidings
yet, any hopes of speeding?" This should be our
inquiry, when we come to hear the word of God.
See Jer. 23. 35.
II. A second conversion of the curse into a bless
ing by the over-ruling power of God; and this bless
ing is both larger and stronger than the former, and
quite cuts off all hopes of altering it. Balak having
been so forward to ask what the Lord had spoken,
(v. 17.) Balaam now addresses himself particularly
to him, (v. 18.) Rise up, Balak; and hear. It was
a message from God that he had to deliver, and it
is required of Balak, though a king, 1. That he at
tend, hear, and hearken, with a close application of
mind, let not a word slip. 2. That he attend with
reverence, Rise up and hear. His successor Eglon,
when he was to receive a message from God, rose
out of his seat, Judg. 3. 20.
Two things Balaam in this discourse informs Ba
lak of, sorely to his grief and disappointment ;
(1.) That he had no reason to hope he should ru
in Israel; it would be to no purpose to attempt it,
and he would deceive himself if he expected it, for
two reasons. [1.] Because God is unchangeable;
(v. 19.) God is not a man, that he should lie. Men
change their minds, and therefore break their
words; they lie, because they repent. But God does
neither. He never changes his mind, and there
fore never recalls his promises. Balaam had own
ed (v. 8.) that he could not alter God's counsel, and
from thence he infers here, that God himself would
not alter it; such is the imperfection of man, and
such the perfection of God. It is impossible for
God to lie, Heb. 6. 18. And when in scripture he
is said to repent, it is not meant of any change of
his mind, (for he is in one mind, and who can turn
him?) but only of the change of his way. This is a
great truth, that with God there is no variableness
or shadow of turning. Now here, First, He ap
peals to Balak himself concerning it: "Hath he said,
and shall he not do it? Said it in his own purpose,
and shall he not perform it in his providence, ac
cording to the counsel of his will ? Hath he spoken
in his word, in his promise, and shall he not -make
it good? Can we think otherwise of God, than that

556

NUMBERS, XXIII.

he is unchangeably one with himself, and true to his
word? All his decrees are unalterable, and all his
promises inviolable." Secondly, He applies this
general truth to the case in hand, (v. 20. ) He hath
blessed and I cannot reverse it, that is, "I cannot
prevail with him to reverse it" Israel were of old
a blessed people, a seed that the Lord had blessed,
the blessing of Abraham came upon them; they
were born under the blessing of the covenant, and
born to the blessing of Canaan, and therefore they
could not be cursed, unless you could suppose that
the God of eternal truth should break his word, and
become false to himself and his people. [2.] Be
cause Israel are at present unblameable, v. 21. He
has not beheld iniquity in Jacob. Not but that there
was iniquity in Jacob, and God saw it; but, First,
There was not such a degree of iniquity as might
provoke God to abandon them, and give them up to
ruin. As bad as they were, they were not so bad.
Secondly, There was no idolatry among them,
which is in a particular manner called iniquity and
perverseness; we have found nothing of that kind
in Israel since the golden calf, and therefore, though
they were in other instances very provoking, yet
God would not cast them off. Balaam knew that
nothing would separate between them and God, but
sin; while God saw no reigning sin among them, he
would send no destroying curse among them; and
therefore, as long as they kept in with God, he de
spaired of ever doing them any mischief. Note,
While we keep from sin, we keep from harm.
Some give another sense of those words; they read
it thus: He has not beheld wrong offered to Jacob,
nor will he see any grievance done to Israel, that is,
" He has not, nor will he permit it, or allow it; he
will not see Israel injured, but he will right them,
and avenge their quarrel." Note, God will not bear
to see any injury done to his church and people; for
what is done against them, he takes as done against
himself, and will reckon for it accordingly. [3.]
Because the power of both was irresistible. He
shows Balak there was no contending with them, it
was to no purpose to offer it; for, First, They had
the presence of God with them. The Lord his God
is with him, in a particular manner, and not provok
ed to withdraw from him. Secondly, They had the
joy of that presence, and were always made to tri
umph in it; the shout or alarm of a king is among
them. They shout against their enemies, as sure of
victory and success, glorying continually in God as
their King and Conqueror for them. Thirdly,
They had the experience of the benefit of God's
presence with them, and his power engaged for
them. For God brought them out of Egypt, v. 22.
The power which had done that, could never be
restrained, never resisted; and having begun so glo
riously, would, no doubt, finish gloriously. Fourth
ly, While they had God's presence with them, they
had the strength of a unicorn, able to make head
against all that opposed them. See ch. 24. 8. Such
is the strength which the God of Israel gives unto
his people.
Now from all this he infers, that it was to no pur
pose for him to think of doing them a mischief by all
the arts he could use, v. 23. 1. He owns himself
baffled. Surely there is no enchantment against Ja
cob, so as to prevail. The curses of hell can never
take place against the blessings of heaven. Not but
that attempts of this kind would be made, but they
would certainly be fruitless and ineffectual. Some
observe that Jacob, denotes the church low and af
flicted, Israel, denotes it prosperous and advanced;
but be the church high or low, her friends few or
many, let second causes smile or frown, it comes all
to one. No weapon formed against it shall prosper.
Note, God easily can, and certainly will, baffle and
disappoint all the devices and designs of the powers

of darkness against his church, so that they shaK
not prevail to destroy it. 2. He foresees that this
would be remembered in time to come. According
to this time, that is, with reference to this we are
now about, it shall be said concerning Jacob and Is
rael, and said by them, What hath God wrought.'
What great things hath God done for his people!
It shall be said with wonder, joy, aud thankfulness,
and a challenge to the neighbouring nations, to pro
duce any like instances of the care of their gods for
them. Note, The defeating of the designs of the
church's enemies, ought to be had in everlasting re
membrance to the glory of God. There is none like
unto the God of Jeshurun. What Balaam says
here concerning the pre-eminence ofthe God of Is
rael above all the Gods of the Gentiles, perhaps
Moses refers to, when he says, (Deut 32. 31.)
Their rock is not as our Rock, even our enemies
themselves being judges, Balaam particularly. Ba
lak therefore has no hopes of ruining Israel; but,
(2. ) Balaam shows him that he had more reason
to fear being ruined by them, for they were likely to
make bloody work among his neighbours; and if he
and his country escaped, it was not because he was
too great for them to meddle with, but because he
fell not within their commission, v. 24. Behold, and
tremble; the people that now have lain for some
time closely encamped, do but repose themselves
for a while like a lion couchant, but shortly they
shall rise up as a great lion, a lion rampant, that
shall not lie down till he eat ofthe prey, and drink
the blood ofthe slain. This seems to point at the
victories he foresaw they would obtain over the Ca
naanites; that they would never lay down their
arms till they had made a complete conquest of the
land they had now in view; and when his neigh
bour's house was on fire, he had reason to think his
own in danger.
Now what was the issue of this disappointment?
[1.] Balak and Balaam were both of them sick of
the cause. First, Balak is now willing to have his
conjurer silenced. Since he cannot say what he
would have him, he wishes him to say nothing;
"Neither curse them at all, nor bless them at all, v.
25. If thou canst not curse them, I beseech thee
not to bless them. If thou canst not assist and en
courage my forces, yet do not oppose and dispirit
them. Note, God can make those that depart
from him weary of the multitude of their counsels,
Isa. 47. 13. — 57. 10. Secondly, Balaam is still
willing to own himself over-ruled, and appeals to
what he had said in the beginning of this enterprise,
(ch. 22. 38.)All that the Lord speaketh, that! must
do, v. 26. This shows, 1. In general, that the way
of man is not in himself; there are many devices in
man's heart, but Gcd's counsels shall stand. 2. In
particular, that as no weapon formed against the
church shall prosper, so every tongue that rises
against her in judgment, God will control and con
demn, Isa. 54. 17. [2. ] Yet they resolve to make
another attempt They think it scorn to be baffled,
and therefore pursue the design, though it be only
to their further confusion. And now the third
time. First, They change the place; Balak is at last
convinced that it is not Balaam's fault, on whom,
before, he had laid the blame, but that really he
was under a divine check, and therefore now he
hopes to bring him to a place, whence God might
at least permit him to curse them, v. 27. Proba
bly, he and Balaam were the more encouraged thus
to repeat their attempt, because God had the
second time allowed Balaam to go, though he had
forbidden him the first time; because by repeated
trials they had carried that point, they hope in like
manner to carry this. Thus because sinners are
connived at, and sentence against their evil works is
not executed speedily, their hearts are the more

NUMBERS, XXIV.

557

fully set in them to do evil. The place he now took
him to, was the top of Peor; the most eminent high
place in all his country, where, it is probable, Baal
was worshipped, and was thence called Baal-peor.
He chose this place, with a hope, either, 1. That it
being the residence (as he fancied) of Baal the god
of Moab, Jehovah the God of Israel would not, or
could not, come hither to hinder the operation; or,
2. That it being a place acceptable to his god, it
would be so to the Lord, and there he would be
brought into a good humour. Such idle conceits
have foolish men of God, and so vain are their ima
ginations concerning him. Thus the Syrians fan
cied the Lord to be God ofthe hills, but not of the
valleys, (1 Kings 20. 28. ) as if he were more power
ful in one place, than he is in every place. Second
ly, They repeat their sacrifice, seven bullocks and
seven rams, upon seven altars, v. 29, 30. Thus do
they persevere in their expensive oblations, though
they had no promise on which to build their hopes
of speeding. Let us not therefore, who have a
promise that the vision at the end shall speak and
not lie, be discouraged by delays, but continue in
stant in prayer, and not faint, Luke 18. 1.
CHAP. XXIV.
This chapter continues and concludes the history of the
defeat of the counsels of Balak and Balaam against Is
rael, not by might, nor by power, but by the Spirit ofthe
Lord of hosts; and as great an instance it is of God's
power over the children of men, and his favour toward
his own children, as any of the victories recorded in the
book of the wars of the Lord. What preparation was
made the third time, for the cursing of Israel, we read of
in the close of the foregoing chapter. In this chapter we
are told, I. What the blessing was into which that in
tended curse was turned, v. 1 .9. II. How Balak dis
missed Balaam from his service thereupon, v. 10 . . 13. III.
The predictions Balaam left behind him concerning Is
rael, and some ofthe neighbouring nations, v. 14 . . 25.
1. k ND when Balaam saw that it pleas-
J\- ed the Lord to bless Israel, he went
not, as at other times, to seek for enchant
ments, but he set his face toward the wil
derness. 2. And Balaam lifted up his eyes,
and he saw Israel abiding in his tents ac
cording to their tribes; and the spirit of
God came upon him. 3. And 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, falling into a
trance, but having his eyes open : 5. How
goodly are thy tents, O Jacob, and thy ta
bernacles, O Israel ! 6. As the valleys are
they spread forth, as gardens by the river's
side, as the trees of lign-aloes which the
Lord hath planted, and as cedar-trees be
side the waters. 7. He shall pour the water
out of his buckets, and his seed shall be in
many waters, and his king shall be higher
than Agag, and his kingdom shall be exalt
ed. 8. God brought him forth out of Egypt ;
he hath as it were the strength of a uni
corn : he shall eat up the nations his ene
mies, and shall break their bones, and pierce
them through with his arrows. 9. He couch
ed, he lay down as a lion, and as a great
lion : who shall stir him up ? Blessed is he

that blesseth thee and cursed is he that
curseth thee.
The blessing itself, which Balaam here pro
nounces upon Israel, is much the same with the
two we had in the foregoing chapter; but the intro
duction to it is different.
I. The method of proceeding here varies much in
several instances. 1. Balaam laid aside the enchant
ments which he had hitherto depended on; used no
spells, or charms, or magic arts, finding they did
him no service; it was to no purpose to deal with
the Devil for a curse, when it was plain that God
was determined immoveably to bless, v. 1. Sooner
or later, God will convince men of their folly, in
seeking after lying vanities which cannot profit
To what purpose should he seek for enchantments?
He knew that God was out of the reach of them.
2. He did not now retire into a solitary place, as be
fore, but set his face directly toward the wilderness
where Israel lay encamped; and since there is no
remedy but they must be blessed, he will design
nothing else, but will submit by compulsion. 3.
Now tlie Spirit of God came upon him, namely, the
Spirit of prophecy, as upon Saul to prevent him
from taking David, 1 Sam. 19. 23. He spake not
his own sense", but the language of the Spirit that
came upon him. 4. He used a different preface
now from what he had used before, (v. 3, 4. ) much
like that of David's, (2 Sam. 23. 1 •• 3.) yet savour
ing very much (as some think) of pride and vain
glory, taking all the praise of this prophecy to him
self, and magnifying himself as one of the cabinet-
council of heaven. Two things he boasts of; (1.)
The favour God did him in making known himself
to him. He heard the words of God, and saw the
vision ofthe Almighty; God himself had met him,
and spoken to him, (ch. 23. 16. ) and this puffs him
up. Paul speaks with humility of his visions and
revelations, (2 Cor. 12. 1.) but Balaam speaks of
them with pride. (2. ) His own power to receive
and bear those revelations. He fell into a trance
indeed, as other prophets did, but he had his eyes
open. This he mentions twice; but the words in the
original are not the same. The man whose eyes
were shut, some think it may be read so, (v. 3.)
but now having his eyes open, v. 4. When he had
attempted to curse Israel, he owns himself in a mis
take, but now he began to see his error; and yet
still he remained blinded by covetousness and ambi
tion, those foolish and hurtful lusts. Note, [1.]
Those that oppose God and his people, will sooner
or later be made to see themselves wretchedly de
ceived. [2. ] Many have their eyes open that have
not their hearts open; are enlightened, but not sanc
tified; and that knowledge which puffs men up with
pride, will but serve to light them to hell, whither
many go with their eyes open.
II. Yet the blessing is for substance the same
with those before. Several things he admires in
Israel. 1. Their beauty, (v. 5.) How goodly are
thy tents, 0 Jacob! Though they dwelt not in
stately palaces, but in coarse and homely tents, and
those, no doubt, sadly weather-beaten, yet Balaam
sees a beauty in those tents, because of their admi
rable order, according to their tribes, v. 2. Nothing
recommends religion more to the good opinion of
those that look upon it at a distance, than the unity
and harmony of its professors, Ps. 133. 1. The
amiableness of this people, and the great reputation
they should gain among their neighbours, are com
pared (v. 6. ) to the beauty and sweetness of fruitful
valleys, and fine gardens, flourishing trees, and fra
grant spices. Note, Those whose eyes are open,
see the saints on the earth to be excellent ones,
and their delight is accordingly in them. The
righteous, doubtless, is more excellent than his

558

NUMBERS, XXIV.

neighbour. They are trees ' which the Lord has
planted; that is their excellency. The branches
of righteousness are the planting of the Lord. See
Hos. 14. 5 . . 7. 2. Their fruitfulness and increase.
This may be intended by those similitudes (v. 6. )
of the valleys, gardens, and trees, as well as by those
expressions, (v. 7.) He shall pour the water out of
his buckets; that is, God shall water them with his
blessing like rain from heaven, and then his seed
shall be in many waters. Compare Hos. 2. 23, J
will sow her unto me in the earth. And waters are
in scripture put for peoples, and multitudes, and
nations. This has been fulfilled_ in the wonderful
increase of that nation, and their vast multitude
evi:n in their dispersion. 3. Their honour and ad
vancement. As the multitude of the people is the
honour of the prince, so the magnificence of the
prince is the honour of the people; Balaam there
fore foretells that his king shall be higher than
Agag. Agag, it is probable, was the most potent
monarch in those parts; Balaam knew of none more
considerable than he was; he rose above the rest of
his neighbours, but Balaam foretells, that Israel's
chief commander, who, after Moses, was Joshua,
should be more great and honourable than ever
Agag was, and make a far better figure in history.
Saul, their first king, triumphed over Agag, though,
it is said, he came delicately. 4. Their power'and
victory, v. 8. (1.) He looks back upon what they
had done, or rather, what had been done for them.
God brought him forth out of Egypt; this he had
spoken of before, ch. 23. 22. The wonders that
attended their deliverance out of Egypt, contributed
more to their honour, and the terror of their adver
saries, than any thing else, Josh. 2. 10. He that
brought them out of Egypt, will not fail to bring
them into Canaan, for, as for God, his work is
perfect. (2.) He looks down upon their present
strength. Israel hath, as it were, the strength
of a unicorn; of which creature it is said, (Job 39.
9, 10. ) Will he be willing to serve thee, or abide thy
crib? Canst thou bind him with his band in the fur
row? " No, Israel is too powerful to be checked or
held in by my curses, or thy armies." (3.) He
looks forward to their future conquests. He shall
eat up the nations their enemies; that is, "He shall
not only destroy and devour them as easily and
irresistibly as a lion does his prey, but he shall him
self be strengthened, and fattened, and enriched, by
their spoils. " 5. Their courage and security; (v.
9. ) He lay down as a lion, as a great lion. Now he
does so, in the plains of Moab, and asks no leave of
the king of Moab, nor is he in fear of him ; shortly
will he do so in Canaan, when he has torn his prey,
he will take his repose, quiet from the fear of evil,
and bid defiance to all his neighbours; for who shall
stir up a sleeping lion? It is observed of lions, (as
the learned Bishop Patrick takes notice here,) that
they do not retire into places of shelter to sleep, but
lie down any where, knowing that none dares med
dle with them: thus secure were Israel in Canaan,
chiefly in the days of David and Solomon; and thus
is the righteous bold as a lion, (Prov. 28. 1. ) not to
assault others, but to repose themselves, because
God maketh them to dwell in safety, Ps. 4. 8. 6.
Their interest, and influence upon their neighbours.
Their friends, and those in alliance with them,
were happy, blessed is he that blesseth thee; those
that do them any kindness, will certainly fare the
Detter for it: but their enemies, and those in arms
against them, were certainly miserable; cursed is
he that curseth thee: those that do them any injury,
do it at their peril; for God takes what is done to
them, whether good or evil, as done to himself.
Thus he confirms the blessing of Abraham, (Gen.
12. 3.) and speaks as if therefore he did at this time
bless Israel, and not curse them, because he desired

to share in the blessing of Israel's friends, and
dreaded the curse on Israel's enemies.
» 1 0. And Balak's anger was kindled against
Balaam, and he smote his hands together :
and Balak said unto Balaam, I called thee
to curse mine enemies, and, behold, thou
hast altogether blessed them these three
times. 1 1. Therefore now flee thou to thy
place : I thought to promote thee unto great
honour ; but, To, the Lord hath kept thee
back from honour. 12. And Balaam said
unto Balak, Spake I not also to thy mes
sengers which thou sentest unto me, saying,
1 3. If Balak would give me his house full
of silver and gold, I cannot go beyond the
commandment of the Lord, to do either
good or bad of mine own mind ; but what
the Lord saith, that will I speak? 14.
And now, behold, I go unto my people :
come therefore, and I will advertise thee
what this people shall do to thy people in
the latter days.
We have here the conclusion of this vain attempt
to curse Israel, and the total abandonment of it. 1.
Balak made the worst of it. He broke out into a
rage against Balaam; (v. 10.) expressed, both in
words and gesture, the highest degree of vexation
at the disappointment; he smote his hands together
for indignation, to see all his measures thus broken,
and his project baffled. He charged Balaam with
putting upon him the basest affront and cheat im
aginable; " I called thee to curse mine enemies, and
thou hast showed thyself in league with them, and
in their interests, for thou hast blessed them these
three times; though, by appointing the altars to be
built, and sacrifice to be reared, thou madest me
believe thou wouldest certainly curse them. " Here
upon he forbade him his presence, expelled him
his country; upbraided him with the preferments
he had designed to have bestowed upon him, but
now would not; (v. 11.) " The Lord hath kept thee
back from honour. See what thou gettest by pleas
ing the Lord, instead of pleasing me; thou hast hin
dered thy preferment by it." Thus they who are
any way losers by their duty, are commonly up
braided with it, as fools, for preferring that before
their interest in the world. Whereas, if Balaam
had been voluntary and sincere in his adherence to
the. word of the Lord, though he lost the honour
Balak designed him by it, God would have made
that loss up to him abundantly to his advantage. 2.
Balaam made the best of it. (1.) He endeavours
to excuse the disappointment. And a very good
excuse he has for it, that God restrained him from
saying what he would have said, and constrained
him to say what he would not; and that this was
what Balak ought not to be displeased at, not only
because he could not help it, but because he had
told Balak before what he must depend upon, v.
12, 13. Balak could not say that he had cheated
him, since he had given him fair notice of the check
he found himself under. (2.) He endeavours to
atone for it, v. 14. Though he cannot do what Ba
lak would have him do; yet, [1.] He will gratify
his curiosity with some predictions concerning the
nations about him. It is natural to us to be pleased
with prophecy, and with this he hopes to pacify
the angry prince. [2.] He will satisfy him with
an assurance that whatever this formidable people
should do to his people, it should not be till the
latter days; so that he, for his part, needed not to

NUMBERS, XXIV.

559

fear any mischief or molestation from them; the
vision was for a great while to come, but in his days
there should be peace. [3. ] He will put him into
a method of doing Israel a mischief without the
ceremonies of enchantment and execration. This
seems to be applied in that word, / will advertise
thee; for it properly signifies, J will counsel thee:
what the counsel was, is not set down here, because
it was given privately, but we are told afterwards
what it was, ch. 31. 16. He counselled him to en
tice the Israelites to idolatry, Rev, 2. 14. Since he
could not have leave from God to curse them, he
puts him in a way of getting help from the Devil to
tempt them. Flectere si nequelo superos, Ache-
ronta movebo — If I cannot move Heaven, I will
solicit Hell.
1 5. 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, 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 : 17. I shall see him, but not now ; 1
shall behold him, but not nigh: there shall
come a Star out of Jacob, and a Sceptre
shall rise out of Israel, and shall smite the
comers of Moab, and destroy all the chil
dren of Sheth. 1 8. And Edom shall be a
possession, Seir also shall be a possession
for his enemies ; and Israel shall do valiantly.
1 9. Out of Jacob shall come he that shall
have dominion, and shall destroy him that
remaineth of the city. 20. And when he
looked on Amalek, he took up his parable,
and said, Amalek zoas the first of the na
tions ; but 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 is thy dwelling-place, and thou put-
test thy nest in a rock. 22. Nevertheless
the Kenite shall be wasted, 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, and he also shall perish for ever. 25.
And Balaam rose up, and went and re
turned to his place : and Balak also went
his way.
The office of prophets was both to bless and to
prophesy in the name of the Lord. Balaam, as
a prophet, per force had blessed Israel; here he
foretells future events.
I. His preface is much the same with that, v. 3,
4. He personates a true prophet admirably well,
God permitting and directing him to do so, because
whatever he was, the prophecy itself was a true
prophecy. He boasts, 1. That his eyes are open,
(v. 15.) for the prophets were in old time called
Seers, (1 Sam. 9. 9.) because they must speak what
they had seen, and therefore before they opened
their lips, it was necessary that they should have
their eyes open. 2. That he had heard the words
of God, which many do that do not heed them, or
hear God in them. 3. That he knew the knowledge

of the Most High; this is added here. A man may
be full of the knowledge of God, and yet utterly
destitute of the grace of God; may receive the truth
in the light of it, and yet be a stranger to the love
of it 4. That he saw the vision of the Almighty,
but not so as to be changed into the same image.
He calls God the Most High, and the Almighty;
no man could speak more honourably of. him, nor
seem to put a greater value upon his acquaintance
with him, and yet he had no true fear of him, love
to him, or faith in him; so far may a man go toward
heaven, and yet come short
II. Here is his prophecy concerning him that
should be the crown and glory of his people Israel;
who is, 1. David in the type, who not now, not
quickly, but in process of time, should smite the
corners of Moab, (v. 17.) and take possession of
¦ Edom, and mount Seir, and under whom the forces
of Israelshould do valiantly, v. 18. This was ful
filled when David smote Moab, and measured them
with a line, so that the Moabites became David's
servants, 2 Sam. 8. 2. And at the same time the
Edomites likewise were brought into obedience to
Israel, v. 14. But, 2. Our Lord Jesus, the promised
Messiah, is chiefly pointed at in the antitype, and
of him it is an illustrious prophecy; it was the will
of God that notice should thus be given of his
coming, a great while before, not only to the people
of the Jews, but to other nations, because his gospel
and kingdom were to extend themselves so far be
yond the borders of the land of Israel. It is here
foretold, (1.) That his coming should not be yet of
a great while: " I shall see him, but not now; I do
see him in vision, but at a very great distance,
through the interposing space of 1500 years at
least Or, understand it thus: Balaam, a wicked
man, shall see Christ, but shall not see him nigh;
nor see him as Job, who saw him as his Redeemer,
and saw him for himself, Job 19. 25, 27. When he
comes in the clouds, every eye shall see him, but
many will see him (as the rich man in hell saw
Abraham) afar off. (2.) That he shall come out
of Jacob, and Israel, as a Star and a Sceptre; the
former denoting his glory and lustre, as the bright
and morning Star; the latter his power and autho
rity; it is he that shall have dominion. Perhaps
this prophecy of Balaam (one of the children of the
East) concerning a star that should arise out of Ja
cob, as the indication of a sceptre arising in Israel,
being preserved by a tradition of that country, gave
occasion to the wise men, who were of the East too,
upon the sight of an unusual star over the land of
Judea, to inquire for him that was born King of the
Jews, Matth. 2. 2. (3.) That his kingdom shall be
universal, and victorious over all opposition; which
was typified by David's victories over Moab and
Edom. But the Messiah shall destroy, or, as some
read it, shall rule over, all the children of Seth, (xv
17. ) that is, all the children of men, who descend
from Seth, the son of Adam; the descendants of the
rest of Adam's sons being cut off by the deluge.
Christ shall be King, not only of Jacob and Israel,
but of all the world; so that all the children of Seth
shall be either governed by his golden sceptre, or
dashed in pieces by his iron rod. He shall set up
a universal rule, authority, and power, of his own,
and shall put down all opposing rule, 1 Cor. 15.
24. He shall unwall all the children of Seth; so
some read it. He shall take down all their de
fences and carnal confidences, so as that they shall
either admit his government, or lie open to his
judgments. (4.) That his Israel shall do valiantly;
the subjects of Christ, animated by his might, shall
maintain a spiritual war with the powers of dark
ness, and be more than conquerors. The people
that do know their God, shall be strong and 4o
exploits, Dan. 2. 32.

500

NUMBERS. XXV.

III. Here is his prophecy concerning the Amale
kites and Kenites, part of whose country, it is
probable, he had now in view. 1. The Amalekites
were now the chief of the nations, (v. 20.) there
fore Agag was spoken of, (v. 7.) as an eminent
prince, and they were the first that engaged Israel
when they came out of Egypt; but the time will
come when that nation, as great as it looks now,
will be totally ruined and rooted out. His latter
end shall be, that he perish for ever. Here Balaam
confirms that doom of Amalek which Moses had
read, (Exod. 17. 14, 16.) where God had sworn
that he would have perpetual war with Amalek.
Note, Those whom God is at war with, will cer
tainly perish for ever; for when God judges, he will
overcome. 2. The Kenites were now the securest
of the nations; their situation was such, as that na
ture was their engineer, and had strongly fortified
them; " Thou puttest thy nest (like the eagle) in a
rock, v. 21. Thou thinkest thyself safe, and yet
the Kenite shall be wasted, (v. 22. ) and gradually
brought to decay, till they be carried away captive
by the Assyrians," which was done at the captivity
of the ten tribes. Note, Bodies politic, like natural
bodies, though of the strongest constitutions, will
gradually decay, and come to ruin at last; even a
nest in a rock will be no perpetual security.
IV. Here is a prophecy that looks as far forward
as the Greeks and Romans, for their's is supposed
to be meant by the coast of Chittim, v. 24. 1. The
introduction to this parable; this article of his pro
phecy is very observable, (v. 23. ) Alas, who shall
live when God doeth this ! Here he acknowledges
all the revolutions of states and kingdoms to be the
Lord's doing, God doeth this; whoever are the in
struments, ne is the Supreme Director; but he
speaks mournfully concerning them, and has a very
melancholy prospect of these events; Who shall live?
Either, (1.) These events are so distant, and so far
off to come, that it is hard to say who shall live till
they come: but whoever shall live to see them, there
will be amazing turns. Or, (2.) They will be so
dismal, and make such desolations, that scarcely
any will escape, or be left alive; who shall live,
when death rides in triumph? Rev. 6. 8. They
that live then, will be as brands plucked out of the
fire, and will have their lives given them as a prey.
God fit us for the worst of times ! 2. The prophecy
itself is observable. Both Greece and Italy lie
much on the same sea, and therefore their armies
were sent forth mostly in ships. Now he seems
here to foretell, (1.) That the forces of the Gre
cians should humble and bring down the Assyrians,
who were united with the Persians, which was ful
filled when the eastern country was over-come, or
over-nan rather, by Alexander. (2. ) That their's
and the Roman forces should afflict the Hebrews,
or Jews, who were called the children of Eber; this
was fulfilled in part when the Grecian empire was
oppressive to the Jewish nation, but chiefly when the
Roman empire ruined it, and put a period to it.
But, (3.) That Chittim, that is, the Roman empire,
in which the Grecian was at length swallowed up,
should itself perish for ever, when the stone cut out
of the mountain without hands shall consume all
these kingdoms, and particularly the feet of iron
and clay, Dan. 2. 34. Thus (says Dr. Lightfoot)
Balaam, instead of cursing the church, curses Ama
lek the first, and Rome the last, enemy of the
church. And so let all thine enemies perish, 0
Lord!
CHAP. XXV.
Israel, having escaped the curse of Balaam, here sustains
a great deal of damage and reproach by the counsel of
Balaam, who, it seems, before he left Balak, put him into
a more effectual way than that which Balak thought of,
to separate between the Israelites and their God. " The

Lord will not be prevailed with by Balaam's charms lo
ruin them ; try if they will not be prevailed with by the
charms of the daughters of Moab to ruin themselves."
None are more fatally bewitched than those that are be
witched by their own lusts. Here is, I. The sin of Is
rael : they were enticed by the daughters of Moab, both
to whoredom and idolatry, v. 1 . . 3. II. The punishment
of this sin by the hand of the magistrate, (v. 4, 5. ) and
by the immediate hand of God, v. 9. ill. The pious
zeal of Phinehas in slaying Zimri and Cozbi, two impu
dent sinners, v. 6 . . 8, 14, 15. IV. God's commendation
of the zeal of Phinehas, v. 10 . . 13. V. Enmity put be
tween the Israelites and the Midianites, their tempters,
as at first between the woman and the serpent, v. 16 . . 18.
1. k ND Israel abode in Shittim, and the
_/\. people began to commit whoredom
with the daughters of Moab. 2. And they
called the people unto the sacrifices of their
gods : and the people did eat, and bowed
down to their gods. 3. And Israel joined
himself unto Baal-peor : and the anger of the
Lord was kindled against Israel. 4. And
the Lord said unto Moses, Take all the
heads of the people, and hang them up be
fore the Lord against the sun, that the fierce
anger of the Lord may be turned away
from Israel. 5. And Moses said unto the
judges of Israel, Slay ye every one his men
that were joined unto Baal-peor.
Here is,
I. The sin of Israel, to which they are enticed by
the daughters of Moab and Midian; they are guilty
both of corporal and spiritual whoredoms, for Israel
joined himself unto Baal-peor, v. 3. Not all, nor
the most, but very many, were taken in the snare.
Now concerning this, observe, I. That Balak, by
the advice of Balaam, cast this stumbling-block be
fore the children of Israel, Rev. 2. 14. Note,
Those are our worst enemies, that draw us to sin,
for that is the greatest mischief any man can do
us. If Balak had drawn out his armed men
against them to fight them, Israel had bravely re
sisted, and no doubt had been more than conquer-
ers; but now that he sends his beautiful women
among them, and invites them to his idolatrous
feasts, the Israelites basely yield, and are shameful
ly overcome: then are smitten with his harlots, that
could not be smitten with the sword. Note, We
are more endangered by the charms of a smiling
world, than by the terrors of a frowning world. 2.
That the daughters of Moab were their tempters
and conquerors. Ever since Eve was first in the
transgression, the fairer sex, though the weaker,
has been a snare to many; yea strong men have
been wounded and slain by the lips of the strange
woman; (Prov. 7. 26.) witness Solomon, whose wives
were snares-and nets to him, Eccl. 7. 26. 3. That
whoredom and idolatry went together. They first
defiled and debauched their consciences, by commit
ting lewdness with the women, and then were easily
drawn, in complaisance to them, and in contempt of
the God of Israel, to bow down to their idols. And
they were more likely to do so, if, as it is common
ly supposed, and seems probable by the joining of
them together, the uncleanness committed was a
part of the worship and service performed to Baal-
peor. Those that have broken the fences of mo
desty, will never be held by the bonds of piety; and
those that have dishonoured themselves by fleshly
lusts, will not scruple to dishonour God by idola
trous worships; for this they are justly given up yet
further to vile affections. 4. That by eating ofthe
idolatrous sacrifices, they joined themselves to Baal

NUMBERS, XXV.

561

peor, to whom they were offered; which the apostle
urges as a reason why christians should not eat
things offered to idols, because thereby they had
fellowship with the devils to whom they were offer
ed, 1 Cor. 10. 20. It is called eating the sacrifices
of the dead; (Ps. 106. 28. ) not only because the idol
itself was a dead thing, but because the person re
presented by it was some great hero, who since his
death was deified, as saints in the Roman church
are canonized. 5. It was a great aggravation of the
sin, that Israel abode in Shittim, where they had
the land of Canaan in view, and were just ready to
enter and take possession of it It was the highest
degree of treachery and ingratitude to be false to
their God, whom they had found so faithful to
them, and to eat of -idol-sacrifices, when they were-
ready to be feasted so richly on God's favours.
II. God's just displeasure against them for this
sin. Israel's whoredoms did that which all Balaam's
enchantments could not do, they set God against
them; now he was turned to be their Enemy, and
fought against them. So many of the people, nay
so many of the princes, were guilty, that the sin be
came national, and for it God was wroth with the
whole congregation.
1. A plague immediately broke out, for we read
of the staying of it, (v. 8.) and of the number that
died of it, (v. 9.) but no mention of the beginning of
it, which therefore must be implied in those words,
(v. 3.) The anger of the Lord was kindled against
Israel. It is said expressly, (Ps. 106. 29.) The
plague brake in. Note, Epidemical diseases are the
fruits of God's anger, and the just punishments of
epidemical sins; one infection follows the other. The
plague, no doubt, fastened on those that were most
guilty, who were soon made to pay dear for their
forbidden pleasures; and though now God does not
always plague such sinners as he did here, yet that
word of God will be fulfilled, If any man defile tlie
temple of God, him shall God destroy, 1 Cor. 3: 17.
2. The ring-leaders are ordered to be put to
death by the hand of public justice, which will be
the only way to stay the plague, v. 4. Take the heads
of the people, that is, of that part of the people,
that went out of the camp of Israel into the coun
try of Moab, to join in their idolatries; Take them
and hang them up before the sun, as sacrifices to
God's justice, and for a terror to the rest of the peo
ple. The judges must first order them to be slain
with the sword, (v. 5. ) and their dead bodies must
be hanged up, that the stupid Israelites, seeing their
leaders and princes so severely "punished for their
whoredom and idolatry, without any regard to their
quality, might be possessed with a sense of the evil
of the sin and the terror of God's wrath against them.
Ring-leaders in sin ought to be made examples' of
justice. 6. And, behold, one of the children of Is
rael came, and brought unto his brethren a
Midianitish woman, in the sight of Moses,
and in the sight of all the congregation of the
children of Israel, who were weeping before
the door of the tabernacle of the congrega
tion. 7. And when Phinehas the son of
Eleazar, the son of Aaron the priest, saw it,
he rose up from among the congregation,
and took a javelin in his hand ; 8. And he
went after the man of Israel into the tent,
and thrust both of them through, the man of
Israel, and the woman through her belly.
So the plague was stayed from the children
of Israel. ' 9. And those that died in the
Vol. i.— 4 B

plague were twenty and four thousand. 10.
And the Lord spake unto Moses, saying,
11. Phinehas the son of Eleazar, the son of
Aaron the priest, hath turned my wrath
away from the children of Israel, (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 : 1 3.
And he shall have it, and his seed after hirri,
even the covenant of an everlasting priest
hood ; because he was zealous for his God,
and made an atonement for the children of
Israel., 14. Now the name of the Israel
ite that was slain, even that was slain with
the Midianitish woman, was Zimri the son
of Salu, a prince of a chief house among
the Simeonites. 1 5. And the name of the
Midianitish woman that was slain was Coz-
bi, the daughter of Zur, he was head over a
people, and of a chief house in Midian.
Here is a remarkable contest between wicked
ness and righteousness, which shall be most bold
and resolute; and righteousness carries the day, as
no doubt it will at last.
I. Never was vice more daring than it was in
Zimri; aprince of a chief house in the tribe of Sim
eon. Such a degree of impudence in wickedness
was he arrived at, that he publicly appeared lead
ing a Midianitish harlot (and a harlot of quality
too like himself, a daughter of a chief house in
Midian) in the sight of Moses, and all the good peo
ple of Israel. He did not think it enough to go out
with his harlot to worship the gods of Moab, but
when he had done that, he brought her with him
to dishonour the God of Israel. He not only own
ed her publicly, as his friend, and higher in his fa
vour than any of the daughters of Israel, but openly
vyent with her into the tent, v. 8. The word signi
fies such a booth, or place of retirement, as was de
signed and fitted up for lewdness. Thus he declared
his sin as Sodom, and was so far from blushing for-
it, that heratherprided himself in it, and gloried in
his shame. All the circumstances concurred to
make it exceeding sinful, exceeding shameful. 1_
It was an affront to the justice of the nation, and
bid defiance to that: the judges were ordered to put
the criminals to death, but he thought himself too
great for them to meddle, with, and, in effect, bid
them touch him if they durst. He had certainly
cast off all fear of God, who stood in no awe of the
powers which he had ordained to be a terror to evil
doers. 2. It was an affront to the religion of the
nation, and put a contempt upon that Moses,, and1
the main body of the congregation, who kept their
integrity, were weeping at the door of. the taberna
cle; lamenting the sin committed, and deprecating
the plague begun; they were sanctifying a feast in a
solemn assembly, weeping between the porch and
the altar, to turn away the wrath of God from the
congregation; then comes Zimri among them,, with
his harlot in his hand, to banter them, and, in ef
fect, to tell them that he was resolved to fill the
measure of sin, as fast as they emptied it.
II. Never was virtue more daring than it was in
Phinehas. Being aware of the insolence of Zimri,.
which, it is probable, all the congregation took no
tice of, in a holy indignation at the offenders, he
rises up from his prayers, takes his sword or half
pike, follows those impudent sinners intotfieir tent,.

562

NUMBERS, XXVI.

and stabs them both, v. 7, 8. It is not at all diffi-
cultto justify Phinehas in what he did; for being now
heir apparent to the high priesthood, no doubt, he
was one of those judges of Israel, whom Moses had
ordered, by the divine appointment, to slay all those
whom they knew to have joined themselves to Baal-
peor; so that this gives no countenance at all to pri
vate persons, under pretence of zeal against sin, to put
offenders to death, who ought to be prosecuted by
due course of law. The civil magistrate is the
avenger to execute wrath upon him that doeth evil,
and no private person may take his work out of his
hand. Two ways God testified his acceptance of the
pious zeal of Phinehas. 1. He immediately put a
stop to the plague, v. 8. Their weeping and pray
ing prevailed not, till this piece of necessary justice
was done. If magistrates do not take care to pun
ish sin, God will; but their justice will be the best
prevention of hisjudgment, as in the case of Achan,
Josh. 7. 13. 2. He put an honour upon Phinehas:
though he did no more than was his duty to do as a
judge, yet because he did it with extraordinary zeal
against sin, and for the honour of God and Israel,
and did it when the other judges, out of respect to
Zimri's character, as a prince, were afraid, and de
clined doing it; therefore God showed himself par
ticularly well pleased with him, and it was counted
to himfor righteousness, Ps. 106. 31. There is no
thing lost by venturing for God. If Zimri's rela
tions bore him a grudge for it, and his friends might
censure him as indiscreet in this violent and hasty
execution, what needed he care, while God accept
ed him? In a good thing we should be zealously af
fected. (1.) Phinehas, upon this occasion, though
a young man, is pronounced his country's patriot
and best friend, v. 11. He has turned away my
wrath from the children of Israel. So much does
God delight in showing mercy, that he is well pleas
ed with those that are instrumental in turning away
his wrath; this is the best service we can do to our
people; and we may contribute something towards
it by our prayers, and by our endeavours in our pla
ces to bring the wickedness of the wicked to an end.
(2.) The priesthood is entailed by covenant upon
his family. It was designed him before, but now it
was confirmed to him, and, which added much
to the comfort and honour of it, it was made the re
compense of his pious zeal, v. 12, 13. It is here
called an everlasting priesthood, because it should
continue to the period of the Old Testament dis
pensation, and should then have its perfection and
perpetuity in the unchangeable priesthood of Christ,
who is consecrated for ever more. By the covenant
of peace given him, some understand in general
:a promise of long life and prosperity, and all good;
-.it seems rather to be meant particularly of the
covenant of priesthood, for that is called the
^covenant of lye and peace, (Mai. 2. 5.) and was
made for the preserving of peace between God and
.his people. Observe how the reward answered the
service; by executing justice he had made an atone-
,ment for the children of Israel, (v. 13.) and there
fore he and his shall from henceforward be employ
ed in making atonement by sacrifice. He was zeal
ous for his God, and therefore he shall have the
covenant of an everlasting priesthood. Note, It is
requisite that ministers should be not only for God,
but, zealous for God. It is required of them that
they do more than others for the support and ad
vancement of the interests of God's kingdom among
men. 16. And the Lord spake unto Moses,
saying, 1 7. Vex the Midianites, and smite
them; 18. For they vex you with their
^wiles, wherewith they have beguiled you, in

the matter of Peor, and in the matter of
Cozbi, the daughter of a prince of Midian,
their sister, which was slain in the day of
the plague, for Peor's sake.
God had punished the Israelites for their sin with
a plague, as a Father he corrected his' own children
with a rod; but we read not that any of the Midian
ites died of the plague, God took another course
with them, and punished them with the sword of
an enemy, not with the rod of a father. 1. Moses,
though the meekest man, and far from a spirit of
revenge, is bid to vex the Midianites, and smite
them, v. 17. Note, We must set ourselves against
that, whatever it is, which is an occasion of sin to us,
though it be a right eye, or a right hand, that thus
offends us,. Matth. 5. 29, 30. This is that holy in
dignation and revenge which godly sorrow worBeth,
2 Cor. 7. 11. 2. The reason given for the medi
tating of this revenge, is, because they vex you with
their wiles, v. 18. Note, Whatever draws us to
sin, should be a vexation to us, as a thorn in the
flesh. The mischief which the Midianites did to
Israel by enticing them to whoredom, must be re
membered and punished with as much severity, as
that which the Amalekites did in fighting with
them when they came out of Egypt, Exod. 17. 14.
God will certainly reckon with those that do the
Devil's work in tempting men to sin, especially
those that make Israel to sin. See further orders
given in this matter, ch. 31. 2.
CHAP. XXVI.
This book is called NumberSj from the numberings of the
children of Israel; which it gives an account of. Once
they were numbered at mount Sinai, in the first year af
ter they came out of Egypt, which we had an account of,
ch. 1. and 2. And now a second time they were num
bered in the plains of Moab, just before they entered
Canaan, and that we have an account of in this chapter.
I. Orders are given for. the doing of it, v. 1 . . 4. II. A
register of the families and numbers of each tribe, (v.
5.. 60.) and the sum total, v. 51. III. Direction given
to divide the land among them, v. 52 . . 56. IV. The
families and numbers of the Levites by themselves, v.
57.. 62. V. Notice is taken of the fulfilling of th"e
threatening in the death of all those that were first num
bered, (v. 63 . . 65.) and to this there seems to have been
a special regard in the taking and keeping of this ac
count.
1 . k ND it came to pass, after4he plague,
J\. that the Lord spake unto Moses,
and unto Eleazar the son of Aaron the
priest, saying, 2. Take the sum of all the
congregation ofthe children of Israel, from
twenty years old and upward, throughout
their father's house, all that are able to go
to war in Israel. 3. And Moses and Elea
zar the priest spake with them in the plains
of Moab, by Jordan near Jericho, saying,
4. Take the sum of the people, from twenty
years old and upward ; as the Lord com
manded Moses, and the children of Israel,
which went forth out of the land of Egypt.
Observe here, 1. That Moses did not numbe*
the people, but when God commanded him. Davk.
in his time did it without a command, and paid dear
for it God was Israel's King, and he would not
have this act of authority done, but by his express
orders. Moses, perhaps, by this time, had heard
ofthe blessing, with which Balaam was constrain
ed, sore against his will, to bless Israel, and particu
lariy the notice he took of their numbers; and is
sufficiently pleased, with that general testimony

NUMBERS, XXVI.

563

borne to this instance of their strength and honour
by an adversary, though he knows not their num
bers exactly, till God now appoints him to take
the sum of them, 2. Eleazar is joined in commis
sion with him, as Aaron had been before, by which
God honoured Eleazar before the elders of his peo
ple, and confirmed his succession. 3. It was pre
sently after the plague, that this account was or
dered to be taken; to show, that though God had
.n justice contended with them by that sweeping
pestilence, yet he had not made a full end, nor
would he utterly cast them off. God's Israel shall
not be ruined, though it be severely rebuked. 4.
They were now to go by the same rule that they
had gone by in the former numbering, counting
those only that were able to go forth to war, for
t hat was the service now before them.
5. Reuben, the eldest son of Israel : the
children of Reuben; Hanoch, of whom
cometh the family ofthe Hanochites: of
Pallu, the family of the Palluites : 6. Of
Hezron, the family of the Hezronites : of
Carmi, the family ofthe Carmites. 7. These
are the families of the Reubenites : and they
that were numbered of them were forty and
three thousand and seven hundred and thir
ty. 8. And the sons of Pallu ; Eliab. 9.
And the sons of Eliab ; Nemuel, and Da
than, and Abiram. This is that Dathan and
Abiram which were famous in the congrega
tion, who strove against Moses and against
Aaron in the company of Korah, when they
strove against the Lord : 1 0. And the earth
opened her mouth, and swallowed them up
together with Korah, when that company
died, what time the fire devoured two hun
dred and fifty men : and they became a
sign. 11. Notwithstanding, the children of
Korah died not. 12. The sons of Simeon
after their families : of Nemuel, the family
ofthe Nemuelites : of Jamin, the family of
the Jaminites : of Jachin, the family of the
Jachinites : 1 3. Of Zerah, the family of the
Zarhites : of Shaul, the family ofthe Shaul-
ites. 14. These are the families ofthe Si-
meonites, twenty and two thousand and two
hundred. 15. The children of Gad, after
their families : of Zephon, the family of the
Zephonites : of Haggi, the family of the
Haggites : of Shuni, the family of the Shu-
nites : 16. Of Ozni, the family of the Oz-
nites : of Eri, the family of the Erites : 1 7.
Of A rod, the family of the Arodites : of
Areli, the family of the Arelites. 18. These
are the families of the children of Gad, ac
cording to those that were numbered of
them, forty thousand and five hundred. 1 9;
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 fami
lies were ; of Shelah, the family of the She-
lanites : of Pharez, the family of the Pha-
rezites : of Zerah the family of the Zarhites:

21. And the sons of Pharez were ; of Hez
ron, the family of the Hezronites : of Ha-
mul, the family of the Hamulites. 22. These
are the families of Judah according to those
that were numbered of them, threescore
and sixteen thousand and five hundred. 23.
Ofthe sons of Issachar after their families:
of Tola, the family of the Tolaites : of Pua,
the family of the Punites : 24. Of Jashub,
the family of the Jashubites : of Shimron,
the family of the Shimronites. 25. These
are the families of Issachar according to
those that' were numbered of them, (three
score and four thousand and three hundred.
26. Of the sons of Zebulun after their fami
lies : of Sered, the family of the Sardites :
of Elon, the family bf the Elonites : of Jah-
leel, the family of the Jahleelites. 27. These
are the families of the Zebulunites, accord
ing to those that were numbered of them,
threescore thousand and five hundred. 28.
The sons of Joseph, after their families,
were Manasseh and Ephraim. 29. Of the
sons of Manasseh : of Machir, the family of
the Machirites ; and Machir begat Gilead
of Gilead come the family of the Gileadites.
30. These are the sons of Gilead: of Jee
zeer, the family of the Jeezerites : of Helek
the family of the Helekites : 31. And of As-
riel, the family of the Asrielites : and of
Shechem, the family of the Shechemites
32. And o/"Shemida, the family of the She
midaites : and of Hepher the family of the
Hepherites : 33. And Zelophehad the son of
Hepher had no sons, but daughters : and the
names of the daughters of Zelophehad were
Mahlah, and Noah, Hoglah, Milcah, and
Tirzah. 34. These are the families of Manas
seh, and those that were numbered of them,
fifty and two thousand and seven hundred.
35. These are the sons of Ephraim after
their families : of Shuthelah, the family of
the Shuthalites : of Becher, the family of the
Bachrites : of Tahan, the family of the Ta-
hanites. 36. And these are the sons of
Shuthelah : of Eran, the family of the Eran-
ites. 37. These are the families of the sons
of Ephraim, according to those that were
numbered of them, thirty and two thousand
and five hundred. These are the sons of
Joseph after their families. 38. The sons
of Benjamin after their families : of Bela,
the family of the Belaites : of Ashbel, the
family of the Ashbelites : of Ahiram, the
family of the Ahiramites : 39. Of Shupham,
the family ofthe Shuphamites : of Hupham,
the family of the Huphamites. 40. And
the sons of Bela were Ard and Naaman :
ofArd, the family of the Ardites : and of
Naaman, the family of the Naamites : 41.

564

NUMBERS, XXVI.

These are the sons of Benjamin, after their
families : and they that were numbered of
them were forty and five thousand and six
hundred. 42. These are the sons of Dan,
after their families : of Shuham, the family
of the Shuhamites. These are the families
of Dan, after their families. 43. All the
families of the Shuhamites, according to
those that were numbered of them, were
threescore and four thousand and four hun
dred. 44. Of the children of Asher, after
their families : of Jimna, the family of the
Jimnites: of Jesui, the family of the Jesu-
ites : of Beriah, the family of the Beriites.
45. Of the sons of Beriah : of Heber, the
family of the Heberites : of Malchiel, the
family of the Malchielites. 46. And the
name of the daughter of Asher was Sarah.
47. These are the families of the sons of
Asher, according to those that were num
bered of them, who were fifty and three
thousand and four hundred. 48. Of die
sons of Naphtali, after their families: of
Jahzeel, the family of the Jahzeelites : of
Guni, the family of the Gunites. 49. Of
Jezer, the family of the Jezerites : of Shil-
lem, the family ofthe Shillemites. 50. These
are the families of Naphtali, according to
their families : and they that were number
ed of them icere forty and five thousand and
four hundred. 51. These were the num
bered of the children of Israel, six hundred
thousand, and a thousand seven hundred
and thirty.
This is the register of the tribes as they were now
enrolled, in the same order that they were num
bered in ch. 1.
Observe, 1. The account that is here kept of the
families of each tribe; which must not be under
stood of such as we call families, those that live in
a house together, but such as were the descendants
of the several sons of the patriarchs, by whose
names, in honour of them, their posterity distin
guished themselves and one another. The families
of the twelve tribes are thus numbered; of Dan but
one, for Dan had but one son, and yet that tribe
was the most numerous of all, except Judah, v. 42,
43. Its beginning was small, but its latter end
greatly increased; Zebulun was divided into three
families; Ephraim into four; Issachar into four;
Naphtali into four; and Reuben into four; Judah,
Simeon, and Asher had five families apiece; Gad
and Benjamin seven apiece; and Manasseh eight.
Benjamin brought ten sons into Egypt, (Gen. 46.
21.) but three of them, it seems, either died child
less, or their families were extinct, for here we find
seven only of those names preserved, and that whole
tribe none of the most numerous: for Providence,
in the building up of families and nations, does not
tie itself to probabilities. The barren hath born
seven, and she that hath many children, is waxed
feeble, 1 Sam. 2. 5.
2. The numbers of each tribe. And here our
best entertainment will be to compare these num
bers with those when they were numbered at mount
Sinai. The sum total was nearly the same; they
were now 1,820 fewer than they were then; yet

seven of the tribes increased in number. Judidi
increased 1,900; Issachar, 9,900; Zebulun, 3,100;
Manasseh, 20,500; Benjamin, 10,200; Dan, 1,700;
and Asher, 11,900. But the other five decreas
ed more than to balance that increase. Reuben
decreased 2,770; Simeon, 37,100; Gad, 5,150;
Ephraim, 8,000; and Naphtali, 8,000.
In which account we may observe, (1. ) That all
the three tribes that were encamped under the
standard of Judah, who was the ancestor of Christ,
were increased, for his church shall be edified and
multiplied. (2.) That none of the tribes increased so much
as that of Manasseh, which in the former account
was the smallest of all the tribes, only 32,200, while
here it is one of the most considerable; and his
brother Ephraim, which there was numerous, is
here one of the least. Jacob had crossed hands
upon their heads, and had preferred Ephraim be
fore Manasseh, which perhaps the Ephraimites had
prided themselves too much in, and had trampled
upon their brethren the Manassites; but when the
Lord saw that Manasseh was despised, he thus mul
tiplied him exceedingly, for it is his glory to help
the weakest, and raise up them that are cast down.
(3,) That none of the tribes decreased so much
as Simeon did; from 59,300, it Sunk to 22,200; al
most to but a third part of what it was. One
whole family of that tribe, (namely, Ohad, men
tioned Exod. 6. 15.) was extinct in the wilderness.
Hence, Simeon is not mentioned in Moses's blessing,
(Deut 33. ) and the lot of that tribe in Canaan was
inconsiderable, only a canton out of Judah's lot,
Josh. 19. 9. Some conjecture that most of those
24,000 which were cut off by the plague for the
iniquity Of Peor, were of that tribe; for Zimri, who
was a ringleader in that iniquity, was a. prince of
that tribe; many of which therefore were influenced
by his example to follow his pernicious ways.
3. In the account of the tribe of Reuben, men
tion is made of the rebellion of Dathan and Abiram,
who were of that tribe, in confederacy with Korah
a Levite, v. 9 . . 11. Though the story had been
largely related but a few chapters before, yet here
it comes again, as fit to be had in remembrance and
thought of by posterity, whenever they looked into
their pedigree, and pleased themselves with the an
tiquity of their families and the glory of their an
cestors, that they might call themselves a seed of
evil-doers. Two things are here said, of them; (1.) That
they had been famous in the congregation, v. 9.
Probably, they were remarkable for their ingenuity,
activity, and fitness for business; that Dathan and
Abiram, that might have been advanced in due
time under God and Moses; but their ambitious
spirits put them upon striving against God and Mo
ses, and when they quarrelled with the one, they
quarrelled with the other. And what was the issue?
(2. ) They that might have been famous, were
made infamous; they became a sign, v. 10. They
were made monuments of divine justice; God, in
their ruin, showed himself glorious in holiness, aad
so they were set up for a warning to all others in all
ages, to take heed of treading in the steps of their
pride and rebellion. Notice is here taken of the
preservation ofthe children of Korah, (v. 11.) they
died not, as the children of Dathan and Abiram did;
doubtless, because they kept themselves pure from
the infection, and would not join, no, not with their
own father, in rebellion. If we partake not of the
sins of sinners, we shall not partake of their plagues.
These sons of Korah were afterward eminently ser
viceable to the church, being employed by David
as singers in the house of the Lord; hence many
psalms are said to be for the sons of Korah: and
perhaps they were made to bear his name so long

NUMBERS, XXVI,

565

after, rather than the name of any other of their
ancestors, for warning to themselves, and as an in
stance of the power of God, which brought those
choice fruits even out ot that bitter root. The chil
dren of families that have been stigmatized, should
endeavour, by eminent virtues, to roll away the
reproach of their fathers.
52. And the Lord spake unto Moses,
saying, 53. Unto these the land shall be di
vided for an inheritance, according to the
number of names. 54. To many thou shalt
give the more inheritance, and to few thou
shalt give the less inheritance: to every one
shall his inheritance be given according to
those that were numbered of him. 55. Not
withstanding the land shall be divided by
lot : according to the names of the tribes of
their fathers they shall inherit. 56. Accord
ing to the. lot shall the possession thereof be
divided between many and few.
If any ask why such a particular account is kept
of the tribes, and families, and numbers, of the
people of Israel, here is an answer for them; as
they were multiplied, so they were portioned, not
by common providence, but by promise; and for the
support of the honour of divine revelation, God will
have the fulfilling of the promise taken notice of
both in their increase and in their inheritance.
When Moses had numbered the people, God does
not say, By these shall the land be conquered; but
taking that for granted, he tells him, Unto these
shall the land be divided. These that are now re
gistered as the sons of Israel, shall be admitted (as
it were by copy of court-roll) heirs of the land of
Canaan. Now in the distributing, or quartering of these
tribes, 1, The general rule of equity is here pre
scribed by Moses, that to many he should give
more, and. to few he should give less, (v. 53.) yet,
alas, he was so far from giving.any to others, that
he must not have any himself; but this direction
given to him was intended for Joshua his successor.
2. The application of this general rule was to be
determined by lot; (v. 55.) notwithstanding it seems
thus to be left to the prudence of their prince, yet
the matter must be finally reserved to the provi
dence of their God, in which they must all acqui
esce, how much so ever it contradicted their poli
cies or inclination; According to the lot shall the
possession be divided. As the God of nations, so the
God of Israel in particular, reserves it to himself
to appoint the bounds of our habitation. And thus
Christ, our Joshua, when he was urged to appoint
one of his disciples to his right hand, and another
to his left in his kingdom, acknowledged the sove
reignty of his Father in the disposal; It is not mine
to give. Joshua must not dispose of inheritances in
Canaan, according to his own mind, but it shall be
given to them, for whom it is prepared of my Father.
57. And these are they that were num
bered of the , Levites, after their families :
of Gershon, the fariiily of the Gershonites :
of Kohath, the family of the Kohathites :
of Merari, the family of the. Merarites. 58.
These are the families of the Levites : the
family of the Libnites, the family of the
Hebronites, the family of the Mahlites, the
family of the Mushites, the family of the
Korathites: and Kohath begat Amram. 59.

And the name of Amram's wife was Joche-
bed, the daughter of Levi, whom her mother
bare to Levi in Egypt : and she bare unto
Amram, Aaron, and Moses, and Miriam
their sister. 60. And unto Aaron was born
Nadab, and Abihu, Eleazar, and Ithamar.
61. And Nadab and Abihu died, when they
offered strange fire before the Lord. 62.
And those that were numbered of them
were twenty and three thousand, all males,
from a month old and upward: for they
were not numbered among the children of
Israel, because there was no inheritance
given them among the children of Israel.
Levi was God's tribe; a tribe that was to have no
inheritance with the rest in the land of Canaan, and
therefore was not numbered with the rest, but by
itself; so it had been numbered in the beginning of
this book at mount Sinai, and therefore came not
under the sentence passed upon all that were then
numbered, that none of them should enter Canaan,
but Caleb and Joshua; for of the Levites that were
not numbered with them, nor were to go forth to
war, Eleazar and Ithamar, and perhaps others, who
were above twenty years old then, (as appears, ch.
4. 16, 28.) entered Canaan; and yet this tribe, now
at its second numbering, was increased but i,000;
and was still one of the smallest tribes. Mention
is made here of the death of Nadab and Abihu for
offering strange fire, as before of the sin and pun
ishment of Korah, because these things happened to
them for ensamples.
63. These are they that were numbered
by Moses and Eleazar the priest, who num
bered the children of Israel in the plains of
Moab, by Jordan near Jericho. 64. But
among these there was not a man of them
whom Moses and Aaron the priest num
bered, when they numbered the children of
Israel in the wilderness of Sinai : 65. For
the Lord had said of them, They shall
surely die in the wilderness. And there
was not left a man of them, save Caleb the
son of Jephunneh, and Joshua the son of
Nun.
That which is observable in this conclusion of the
account, is, the execution of the sentence passed
upon the murmurers, (ch. 14. , 29. ) That not one of
those who were numbered from twenty years old
and upward, (and that the Levites were not, but
either from a month old, or from 30 years old to
50,) should enter Canaan, except Caleb and Joshua.
In the muster now made, particular directions, no
doubt, were given to those of each tribe that were
employed in taking the account, to compare these
rolls with the former, and to observe whether there
were any now left of those that were numbered at
mount Sinai, and it appeared that there was not one
man numbered now, that was numbered then, but
Caleb and Joshua, v. 64. 65.
Herein appeared, 1. The righteousness of God,
and his faithfulness to his threatenings, when once
the decree is gone forth. He sware "in his wrath,
and what he had sworn he performed. Better all
those carcases, had they been ten times as many,
should fall to the ground, than the word of God.
Though the rising generation was mixed with them,
and many of the guilty and condemned criminals

566

NUMBERS, XXVII.

long survived the sentence, even to the last year of
the forty, yet they were cut off by some means or
other before this muster was made: those whom
God has condemned, cannot escape, either by losing
themselves in a crowd, or by the delay of execution.
2. The good news of God to this people, notwith
standing their provocations; though, that murmur
ing race was cut off, yet God raised up another
generation which was as numerous as they, that
though they perished, yet the name of Israel might
not be cut off, lest the inheritance of the promise
should be lost for want of heirs. And though the
number fell a little short of what it was at mount
Sinai, yet those now numbered, had this advantage,
that they were all middle-aged men, between 20
and 60, in the prime of their time for service: and
during the 38 years of their wandering and wasting
in the wilderness, they had an opportunity of ac
quainting themselves with the laws and ordinances
of God, having no business, civil or military, to di
vert them from those sacred studies: and having
Moses and Aaron to instruct them, and God's good
spirit, Neh. 9. 20. 3. The truth of God, in per
forming his promise made to Caleb and Joshua.
They were to be preserved from falling in this
common ruin, and they were so. The arrows of
death, though they fly in the dark, do not fly at
random, even when they fly thickest, but are di
rected to the mark intended, and no other. All
that are written among the living, shall have their
lives given them for a prey, in the most dangerous
times. Thousands may fall on their right hand, and
ten thousand on their left, but they shall escape.
CHAP. XXVII.
Here is, I. The case of Zelophehad's daughters deter
mined, v. 1 . . II. II. Notice given to Moses of his death
approaching, v. 12 . . 14. III. Provision made of a suc
cessor in the government; 1. By the prayer of Moses,
v. 15 . . 17. 2. By the appointment of. God, v. 18 . . 23.
1. npHEN came the daughters of Zelo-
JL phehad, the son of Hepher, the son
of Gilead, the son of Machir, the son of
Manasseh, of the families of Manasseh the
son of Joseph: and these are the names
of his daughters ; Mahlah, Noah, and Hog-
lah, and Milcah, and Tirzah. 2. And they
stood before Moses, and before Eleazar the
priest, and before the princes and all the
congregation, by the door of the tabernacle
of the congregation, saying, 3. Our father
died in the wilderness, and he was not in
the company of them that gathered them
selves together against the Lord in the com
pany of Korah ; but died in his own sin, and
had no sons. 4. Why should the name of
our father be done away from among his
family, because he hath no son ? Give unto
us, therefore, a possession among the breth
ren of our father. 5. And Moses brought
their cause before the Lord. 6. And the
Lord spake unto Moses, saying, 7. The
daughters of Zelophehad speak right : thou
shalt surely give them a possession of an in
heritance among their father's brethren; and
thou shalt cause the inheritance of their
father to pass unto them. 8. And thou shalt
speak unto the children of Israel, saying, If
a man die, and have no son, then ye shall

cause his inheritance to pass unto his daugh
ter. 9. And if he have no daughter, then
ye shall give his inheritance unto his breth
ren. 1 0. And if he have no brethren, then
ye shall give his inheritance unto his father's
brethren. 1 1 . And if his father have no breth
ren, then ye shall give his inheritance unto
his kinsman that is next to him of his family,
and he shall possess it : and it shall be unto
the children of Israel a statute ofjudgment ;
as the Lord commanded Moses.
Mention is made of the case of these daughters
of Zelophehad, in the chapter before,- v. 33. It
should seem, by the particular notice taken of it,
that it was a singular case, and that the like did not
at this time occur in all Israel, that the head of a
family had no sons but daughters only; their case
is again debated, (ch. 36.) upon another article of
it; and according to the judgments given in thei*
case, we find them put in possession, Josh. 17. 3, 4.
One would suppose that their personal character
was such as added weight to their case, and made
it to be so often taken notice of.
Here is, 1. Their case stated by themselves, and
their petition upon it presented to the highest court
of judicature, which consisted of Moses as king, the
princes as lords, and the congregation, or elders of
the people, who were chosen their representatives,
as the commons, v. 2. This august assembly sat
near the door of the tabernacle, that in difficult cases
they might consult the oracle. To them these
young ladies made their application; for it is the
duty of these magistrates to defend the fatherless,
Ps. 82. 3. We find not that they had any advocate
to speak for them, but they managed their own
cause ingeniously enough; which they could do the
better, because it was plain and honest, and spoke
for itself.
Now observe, (1.) What it is they petition for;
That they might have a possession in the land of
Canaan, among the brethren of their father, v. 4.
What God had said to Moses, (ch. 26." 53.) he had
faithfully made known to the people, that the land
of Canaan was to be divided among those that were
now numbered; these daughters knew that they
were not numbered, and therefore by this rule
must expect no inheritance, and the family of their
father must be looked upon as extinct, and written
childless, though he had all these daughters: this
they thought hard, and therefore prayed to be ad
mitted heirs to their father, and to have an inherit
ance in his right. If they had had a brother, they
would not have applied to Moses (as one did to
Christ, Luke 12. 13. ) for an order to inherit with
him. But having no brother, they beg for a possess
ion. Herein they discovered, [1.] A strong faith
in the power and promise of God, concerning the
giving of the land of Canaan to Israel. Though it
was yet unconquered, untouched, and in the full
possession of the natives, yet they petition for their
share in it, as if it were all their own already. See
Ps. 60. 6, 7, God has spoken in his holiness, and
then Gilead is mine, Manasseh is mine. [2.] An
earnest desire of a place and name in the land of
promise, which was a type of heaven ; and if they
had, as some think, an eye to that, and by this claim
laid hold on eternal life, they were five wise virgins
indeed; and their example should quicken us with
all possible diligence to make sure of our title to the
heavenly inheritance, in the disposal of which, by
the covenant of grace, no difference is made between
male and female, Gal. 3. 28. [3.] A true respect
and honour for their father, whose name was dear
and precious to them now that he was gone, and

NUMBERS, XXVII.

567

they were therefore solicitous that it should not be
done away from among his family. There is a debt
which children owe to the memory of their parents,
required by the fifth commandment; Honour thy
father and thy mother. (2. ) What their plea is;
That their father did not die under any attainder
which might be thought to have corrupted his
blood, and forfeited his estate, but he died in his
own sin, (v. 3. ) not engaged in any mutiny or re
bellion against Moses, particularly not in that of
Korah and his company, nor in any way concerned
in the sins of others, but chargeable only with the
common iniquities of mankind, for which, to his
own Master, he was to stand or fall, but laid not
himself open to any judicial process before Moses
and the princes. He was never convicted of any
thing that might be a bar to his children's claim.
It is a comfort to parents, when they come to die,
if, though they smart themselves for their own sin,
yet they are not conscious to themselves of any of
those iniquities which God visits upon the children.
2. Their case determined by the divine oracle.
Moses did not presume to give judgment himself,
because, though their pretensions seemed just and
reasonable, yet his express orders were to divide
the land among those that were numbered, which
were the males only; he therefore brings their cause
before the Lord, and waits for his decision, (v. 5.)
and God himself gives judgment upon it. He takes
cognizance of the affairs, not only of nations, but of
private families, and orders them in judgment, ac
cording to the counsel of his own will. (1.) The
petition is granted; (v. 7.) They speak right, give
them a possession. Those that seek an inheritance
in the land of promise, shall have what they seek
for, and other things shall be added to them. Those
are claims which God will countenance and crown.
(2.) The point is settled for all future occasions.
These daughters of Zelophehad consulted, not only
their own comfort, and the credit of their family,
but the honour and happiness of their sex likewise;
for on this particular occasion a general law was
made, that in case a man had no son, his estate
should go to his daughters, v. 8. Not to the eldest,
as the eldest son, but to them all in copartnership,
share and share alike. Those that in such a case
deprive their daughters of their right, purely to
keep up the name of their family, unless a valuable
consideration be allowed them, may make the en
tail of their lands surer than the entail of a blessing
with them. Further directions are given for the
disposal of inheritances, v. 9 . . 11. That if a man
have no issue at all, his estate shall go to his breth
ren; if no brethren, then to his father's brethren;
and if there be no such, then to his next kinsman;
with this the rules of our law exactly agree: and
though the Jewish doctors here will have it under
stood, that if a man have no children, his estate
shall go to his father, if living, before his brethren,
yet there is nothing of that in the law, and our com
mon law has an express rule against it; That an
estate cannot ascend lineally; so that if a person
purchase lands in fee-simple, and die without issue
in the life-time of his father, his father cannot be his
heir. See how God makes heirs, and in his disposal
we must acquiesce.
1 2. And the Lord said unto Moses, Get
thee up into this mount Abarim, and see the
land which I have given unto the children
of Israel. 13. And when thou hast seen it
thou also shalt be gathered unto thy peo
ple, as Aaron thy brother was gathered.
1 4: For ye rebelled against my command
ment in the desert of Zin, in the strife ofthe

congregation, to sanctify me at the water
before their eyes : that is the water of Meri
bah in Kadesh, in the wilderness of Zin.
Here, 1. God tells Moses of his faults; his speak
ing unadvisedly with his lips at the Waters of Strife,
where he did not express, so carefully as he ought
to have done, a regard to the honour both of God
and Israel, v. 14. Though Moses was a servant of
the Lord, a faithful servant, yet once he rebelled
against God's commandment, and failed in his duty;
and though a very honourable servant, and highly
favoured, yet he shall hear of his miscarriage, and
all the world shall hear of it too, again and again;
for God will show his displeasure against sin, even
in those that are nearest and dearest to him. Those
that are in reputation for wisdom and honour, have
need to be constantly careful of their words and
ways, lest at any time they say or do that which
may be a diminution either to their comfort, or to
their credit, or both, a great while after.
2. He tells Moses of his death; his death was the
punishment of his sin, and yet notice is given him of
it in such a manner as might best serve to sweeten
and mollify the sentence, and reconcile him to it.
(1.) Moses must die, but he shall first have the sa
tisfaction of seeing the land of promise, v. 12. God
did not intend with this sight of Canaan to tantalize
him, or upbraid him with his folly in doing that
which cut him short of it, nor had it any impression
of that kind upon him, but God appointed it, and
Moses accepted it as a favour; his sight (we have
reason to think) being wonderfully strengthened
and enlarged to take such a full and distinct view of
it as did abundantly gratify his innocent curiosity.
This sight of Canaan signified his believing prospect
of the better country, that is, the heavenly, which
is very comfortable to dying saints. (2.) Moses
must die, but death does not cut him off, it only
gathers him to his people, brings him to rest with the
holy patriarchs that were gone before him; Abra-
.ham, and Isaac, and Jacob, were his people, the
people of his choice and love, and to them death
gathered him. (3.) Moses must die, but only as
Aaron died before him, v. 13. And Moses had
seen how easily and cheerfully Aaron had put off
the priesthood first, and then the body: let not Mo
ses therefore be afraid of dying, it was but to be
gathered to his people, as Aaron was gathered.
Thus the death of our near and dear relations should
be improved by us. [1.] As an engagement to us
to think often of dying; we are not better than our
fathers or brethren; if they are gone, we are going;
if they are gathered already, we must be gathered
very shortly. [2.] As an encouragement to us to
think of death without terror, and even to please
ourselves with the thoughts of it; it is but to die as
such and such died, if we live as they lived; and
their end was peace, they finished their course with
joy; why then should we fear any evil in that me
lancholy valley?

15. And Moses spake unto the Lord,
saying, 16. Let the Lord, the God of the
spirits of all flesh, set a man over the con
gregation, 17. Which may go out before
them, and which may go in before them,
and which may lead them out, and which
may bring them in ; that the congregation
of the Lord be not as sheep which have no
shepherd. 18. And the Lord said unto
Moses, Take thee Joshua the son of Nun,
a man in whom is the spirit, and lay thine
hand upon him; 19. And set him before

563

NUMBERS, XXVII.

Eleazar the priest, and before all the con
gregation : and give him a charge in their
sight. 20. And thou shalt put some of thine
honour upon him, that all the congregation
of the children of Israel may be obedient.
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 chil
dren of Israel with him, even all the con
gregation. 22. And Moses did as the Lord
commanded him : and he took Joshua, and
set him before Eleazar the priest, and before
all the congregation. 23. And he laid his
hands upon him, and gave him a charge, as
the Lord commanded by the hand of Moses.
Here, 1. Moses prays for a successor. When
God had told him that he must die, though it ap
pears elsewhere that he solicited for a reprieve for
himself, (Deut. 3. 24, 25. ) yet when that could not
be obtained, he begged earnestly that the work of
God might be carried on, though he might not have
the honour of finishing it. Envious spirits do not
love their successors, but Moses was not one of
those. We should concern ourselves, both in our
prayers and in endeavours for the rising generation,
that religion may flourish, and the interest of God's
kingdom among men may be maintained and ad
vanced, when we are in our graves.
In this prayer Moses expresses, (1.) A tender
concern for the people of Israel, that the congrega
tion ofthe Lord be not as sheep wltich have no shep
herd. Our Saviour uses this comparison in his com
passions for the people, when they wanted good
ministers, Matth. 9. 36. Magistrates and ministers
are the shepherds of a people; if those be wanting,
or be not as they should be, people are apt to wan
der and be scattered abroad, are exposed to ene
mies, in danger of wanting food, and of hurting
one another, as sheep having no shepherd. (2.) A
believing dependence upon God, as the God ofthe
spirits of allflesh. He is both the Former and the
Searcher of spirits, and therefore can either find
men fit, or make them fit, to serve his purposes for
the good of his church. He prays to God, not to send
an angel, but to set a man over the congregation,
that is, to nominate and appoint one whom he would
qualify and own, as ruler of his people Israel. Be
fore God gave this blessing to Israel, he stirred up
Moses to pray for it: thus Christ, before he sent
forth his apostles, called to those about him, to
pray the Lord of the harvest, that he would send
forth labourers into his harvest, Matth. 9. 38.
2. God, in answer to his prayer, appoints him a
successor, even Joshua, who had long since signal
ized himself by his courage in fighting Amalek, his
humility in ministering to Moses, and his faith and
sincerity in witnessing against the report of the evil
spies: this is the man whom God pitches upon to
succeed Moses. A man in whom is the Spirit, the
Spirit of grace; he is a good man, fearing God and
hating covetousness, and acting from principle; the
spirit of government; he is fit to do the work, and
discharge the trusts of his place; a spirit of conduct
and courage; and he had also the spirit of prophecy ;
for the Lord often spake unto him, Josh. 4. 1. — 6.
2.-7. 10.
Now here, (1.) God directs Moses how to secure
the succession to Joshua. [1.] He must ordain
him; lay thine hand upon him. This was done in
token of Moses' transferring the government to him,

as the laying of hands on the sacrifice put the offer
ing in the place and stead of the offerer; also in to
ken of God's conferring the blessing of the Spirit
upon him, which Moses obtained by prayer. It is
said, (Deut. 34. 9.) Joshua was full of the spirit of
wisdom, for Moses had laid his hands on him. This
rite of imposing hands we find used in the New
Testament, in the setting apart of gospel-ministers,
denoting a solemn designation of them to the office,
and an earnest desire that God would qualify them
for it, and own them in it. It is the offering of them
to Christ and his church for living sacrifices. [2.]
He must present him to Eleazar and the people;
set him before them, that they might know him to
be designed of God for this great trust, and consent
to that designation. [3.] pe must give Mm a
charge. He must be charged with the people of Is
rael, who were delivered into his hand as sheep into
the hand of a shepherd, and for whom he must be
accountable: he must be strictly charged to do his
duty to them; though they were under his com
mand, he was under God's command, and from him
must receive charge; the highest must know that
there is a higher than they. This charge roust be
given him in their sight, that it might be the more
affecting to Joshua, and that the people seeing the
work and care of their prince, might be . the more
engaged to assist and encourage him. [4. ] He must
put some of his honour upon him, v. 20. Joshua at
the most had but some of the honour of Moses, and
in many instances came short of him; but this seems
to be meant of his taking him now, while he lived,
into partnership with him in the government, and
admitting him to act with authority as his assistant.
It is an honour to be employed for God and his
church; some of this honour must be put upon
Joshua, that the people being used to obey him
while Moses lived, they might the more cheerfully
do it afterward. [5.] He must appoint Eleazar the
High Priest, with his breast-plate of judgment, to
be his privy-council, (v. 21.) He shall stand before
Eleazar, by him to consult the oracle, ready to re
ceive and observe all the instructions that should be
given him by it. This was a direction to Joshua,
that though he was full of the Spirit, and had all this
honour put upon him, yet he must do nothing with
out asking counsel of God, not leaning to his own
understanding; it was also a great encouragement
to him; to govern Israel, and to conquer Canaan,
were two hard tasks, but God assures him that in
both he should be under a divine conduct; and in
every difficult case God would advise him to that
which should be for the best. Moses had recourse
to the oracle of God himself, but Joshua, and the
succeeding judges, must use the ministry of the
High Priest, and consult the judgment of Urim,
which, the Jews say, might not be inquired of but
by the king, or the head ofthe Sanhedrim, or by the
agent or representative ofthe people, for them, and
in their name. Thus the government of Israel was
now purely divine, for both the designation and di
rection of their princes were entirely so. At the
word of the priest, according to the judgment of
Urim, Joshua and all Israel must go out and come
in; and no doubt, God who thus guided, would pre
serve, both their going out and their coming in.
Those are safe, and may be easy, that follow God,
and in all their ways acknowledge him.
(2.) Moses does according to these directions, v.
22, 23. He cheerfully ordained Joshua. [1.]
Though it was a present lessening to himself, and
amounted almost to a resignation of the government,
he is very willing that the people should look oft
him, and gaze on the rising sun. [2.] Though it
might appear a perpetual slur upon his family. It
had not been so much his praise, if he had thus re
signed his honour to a son of his own; but with his

NUMBERS, XXVIII.

569

nwn hands to ordain Eleazar, first, High Priest, and
now Joshua, one of another tribe, chief ruler, while
his own children had no preferment at all, but were
left in the rank of , common Levites; this was such
an instance of self-denial, and submission to the will
of God, as was more his glory than the highest ad
vancement of hfs family could have been; for it con
firms his character as the meekest man upon earth,
and faithful to him that appointed him in all his
house. This (says the excellent Bishop Patrick)
shows him to have had a principle which raised
him above all other law-givers, who always took
care to establish their families in some share of that
greatness, which they themselves possessed; but
hereby it appeared Moses acted not from himself,
because he acted not for himself,
CHAP. XXVIII.
Now that the people were numbered, orders given for the
dividing of the land, and a general of the forces nomi
nated and commissioned, one would have expected that
the next chapter should have begun the history of the
campaign, or at least shouldhave given us an account of
the ordinances of war; no, it contains the ordinances of
worship, and provides that now as they were on the
point of entering Canaan, they should be sure to take
their religion along with them, and not forget that, in
the prosecution of their wars, v. 1, 2. The laws are here
repeated and summed up concerning the sacrifices that
were to be ottered, I. Daily, v. S . . 8. II. Weekly, v.
9,10. HI. Monthly, v. 11,. 15.. IV. Yearly; 1. At the
passover, v. 16. .25. 2. At pentecost, v. 26.. 31. And
the next chapter is concerning the annual solemnities of
the seventh month.
1. k ND the Lord spake unto Moses,
J\. saying, 2. Command the children
of Israel, and say unto them, My offering,
and my bread for my sacrifices made by fire
for a sweet savour unto me, shall ye ob
serve to offer unto me in their due season.
3. And thou shalt say unto them, This is
the offering made by fire which ye shall of
fer unto the Lord ; two lambs of the first
year without spot, day by day, for a con
tinual burnt-offering. 4. The one lamb
shalt thou offer in the morning, and the
other lamb shalt thou offer at even ; 5. And
a tenth part of an ephah of floUr for a meat
offering, mingled with the fourth part of a
hin of beaten oil. 6. It is a continual burnt-
offering, which was ordained in mount Si
nai for a sweet savour, a sacrifice made by
fire unto the Lord. 7. And the drink-of
fering thereof shall be the fourth part of a
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 morning, and as the
drink-offering thereof, thou shalt offer it, a
sacrifice made by fire, of a sweet savour
unto the Lord.
Here is,
1. A general order given concerning the offerings
of the Lord, which were to be brought in their sea
son, v. 2. These laws are here given afresh, not
because the observance of them was wholly disused,
during their 38 years' wandering in the wilderness,
(we cannot think that they were so long without any
public worship, but that at least the daily lamb was
Vol. i.— 4 C

offered morning and evening, and doubled on the
sabbath-day; so Bishop Patrick conjectures : but
that many of the sacrifices were then omitted, is
plainly intimated, Amos 5. 25. quoted by Stephen,
Acts 7. 42. Did ye offer unto me sacrifices and of
ferings in the wilderness forty years, 0 house of
Israel? It is implied, "No, ye did not." But whe
ther the course of sacrifices had been interrupted or
no, God saw fit now to repeat the law of sacrifices;
(1. ) Because this was a new generation of men, that
were most of them unborn when the former laws
were given; therefore, that they might be left with
out excuse, they had not only these laws written,
to be read to them, but again repeated from God
himself, and put into a less compass and a plainer
method. (2. ) Because they were now entering upon
war, and might be tempted to think that while they
were engaged in that, they should be excused from
offering sacrifices; inter arma silent leges — law is
but little regarded amidst the clash of arms. No,
says God, my bread for my sacrifices even now
shall ye observe, to offer, and that in their due sea
son. They were then concerned to keep their peace
with God, when they were at war with their ene
mies. In the wilderness they were solitary, and
quite separate from all other people, and therefore
there they needed not so much their distinguishing
badges, nor would their omission of sacrifices be so
scandalous, as when they came into Canaan, when
they were mingled with other people. (3.) Because
possession was now to be given them of the land of
promise, that land flowing with milk and honey,
where they would have plenty of all good things;
" Now," (says God,) when you are feasting your
selves, forget not to offer the bread of your God."
Canaan was given unto them on this condition, that
they should observe God's statutes, Ps. 105. 44, 45.
2. The particular law of the daily sacrifice, a
lamb in the morning, and a lamb in the evening,
which, for the constancy of it, as duly as the day
came, is called a continual burnt-offering; (v. 3.)
which intimates, that when we are bid to pray al
ways, and to pray without ceasing, it is intended
that at least every morning and every evening we
offer up our solemn prayers and praises to God.
This is said to be ordained in mount Sinai, (v. 6.)
when the other laws were given. The institution
of it we have, Exod. 29. 38. Nothing is added here
in the repetition of the law, but that the wine to be
poured out in the drink-offering is ordered to be
strong wine; (v. 7.) the richest and most generous
and best-bodied wine they could get. Though it
was to be poured out upon the altar, and not drunk,
(they therefore might be ready to think the worst
would serve to be so thrown away,) yet God re
quires the strongest, to teach us to serve God with
the best we have. The wine must be strong, (says
Ainsworth,) because it was a figure ofthe blood of
Christ, the memorial of which is still left to the
church in wine; and of the blood of the martyrs,
which was poured out as a drink-offering upon the
sacrifices and service of our faith, Phil. 2. 17.
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-offering thereof. 10.
This is the burnt-offering of every sabbath,
beside the continual burnt-offering, and his
drink-offering. 1 1 . And in the beginnings
of your months ye shall offer a burnt-offer
ing unto the Lord ; two young bullocks,
and one ram, seven lambs of the first year
without spot : 12. And three tenth-deals of

570

NUMBERS, XXVin.

flour for a meat-offering, mingled with oil,
for one bullock; and two tenth-deals of
flour for a meat-offering, mingled with oil,
for one ram ; 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 savour, a sacrifice made by fire unto
the Lord. 14. And their drink-offerings
shall be half a hin of wine unto a bullock, and
the third part of a hin unto a ram, and a
fourth part of a 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 offered, besides the continual burnt-
offering, and his drink-offering.
The new moons and the sabbaths are often spoken
of together, as great solemnities in the Jewish
church, very comfortable to the saints then, and
typical of gospel-grace. Now we have here the sa
crifices appointed; 1. For the sabbaths. Every
sabbath-day the offering must be doubled; beside
the two lambs offered for the daily burnt-offering,
there must be two more offered, one (it is probable)
added to the morning sacrifice, and the other to the
evening, v. 9, 10. This teaches us to double our
devotions on sabbath-days, for so the duty of the
day requires. The sabbath-rest is to be observed,
in order to a more close application to the sabbath-
work, which ought to fill up a sabbath-time. In Eze-
kiel's temple-service, which points at gospel-times,
the sabbath-offerings were to be six lambs and a
ram, with their meat-offerings and drink-offerings,
(Ezek. 46. 4, 5. ) to intimate not only the continu
ance, but the advancement, of sabbath-sanctifica-
tion in the days of the Messiah. This is the burnt-
offering ofthe sabbath, in his sabbath, so it is in the
original, v. 10. We must do every sabbath-day's
work in its day, studying to redeem every minute
of sabbath time, as those that believe it precious;
and not thinking to put off one sabbath's work to
another, for sufficient to every sabbath is the ser
vice thereof. 2. For the new moons. Some sug
gest, that as the sabbath was kept with an eye to
the creation of the world, so the new moons were
sanctified with an eye to the divine providence,
which appoints the moon for seasons, guiding the
revolutions of time by its changes, and governing
sublunary bodies (as many think) by its influences:
though we observe not any feast of new moons, yet
we must not forget to give God the glory of all the
precious things put forth by the moon, which he
has established forever, a faithful witness in heaven,
Ps. 89. 37. The offerings in the new moons were
very considerable; two bullocks, a ram, and seven
lambs, with the meat-offerings and drink-offerings
that were to attend them, (x;. 11, ij'c.) beside a sin-
offering, v. 15. For when we give glory to God
by confessing his mercies, we must give glory to
him likewise by confessing our own sins. And when
we rejoice in the gifts of common providence, we
must make the sacrifice of Christ, that great Gift of
special grace, the fountain and spring-head of our
joy. Some have questioned whether the new moons
were tobe reckoned among their feasts; but. why
should they not? When, beside the special sacri
fices which were then to be offered, they rested
from servile works, (Amos 8. 5.) blew the trumpets
(ch. 10. 10.) and went to the prophets to hear the
word, 2 Kings 4. 23. And the worship performed
in the new moons is made typical of gospel solem
nities, Isa. 66. 23,

16. And in the fourteenth day ofthe firs>t
'month is the passover of the Lord. 1 7.
And in the fifteenth day of this month is
the feast: seven days shall unleavened
bread be eaten. 1 8. In the first day shall
be a holy convocation ; ye shall do no man
ner of servile work therein : 19. But ye
shall offer a sacrifice made by fire,yor a
burnt-offering unto the Lord ; two young
bullocks, and one ram, and seven lambs of
the first year : they shall be unto you with
out blemish : 20. And their meat-offerings
shall be of flour mingled with oil : three
tenth-deals shall ye 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 for a sin-offering, to make an atone
ment for you. 23. Ye shall offer these be
sides the burnt-offering in the morning,
which is for a continual burnt-offering. 24.
After this manner ye shall offer daily,
throughout the seven days, the meat of the
sacrifice made by fire, of a sweet savour
unto the Lord : it shall be offered besides
the continual burnt-offering, and his drink-
offering. 25. And on the seventh day ye
shall have a holy convocation ; ye shall do
no servile work. 26. Also in the day ofthe
first-fruits, when ye bring a new meat-offer
ing unto the Lord, after your weeks be out,
ye shall have a holy convocation ; ye shall
do no servile work: 27. But ye shall offer
the burnt-offering for a sweet savour unto
the Lord ; two young bullocks, one ram,
seven lambs of the first year; 28. And
their meat-offering of flour mingled with oil,
three tenth-deals unto one bullock, two
tenth-deals unto one ram ; 29. A several
tenth-deal unto one lamb, throughout the
seven lambs ; 30. And one kid of the goats,
to make an atonement for you. 31. Ye
shall offer them besides the continual burnt-
offering, and his meat-offering, (they shall
be unto you without blemish,) and their
drink-offerings. Here is,
1. The appointment ofthe passover sacrifices; not
that which was the chief, the paschal lamb, (suffi
cient instructions had formerly been given concern
ing that) but those which were to be offered upon
the seven days of unleavened bread, which followed
it, v. 17. -25. The first and last of those seven
days were to be sanctified as sabbaths, by a holy
rest and a holy convocation, and during each of the
seven days, they were to be very liberal in their
sacrifices, in token of their great and constant
thankfulness for their deliverance out of Egypt;
two bullocks, a ram, and seven lambs. A gospel-
conversation, in gratitude for Christ our Passover
who was sacrificed, is called the keeping of this
feast, 1 Cor. 5. 8. For it is not enough that we
purge out the leavened bread of malice and wicked
ness, but we must offer the bread of our God; even

NUMBERS, XXIX.

571

tAe sacrifice of praise, continually, and continue
herein unto the end. 2. The sacrifices are likewise
appointed, which were to be offered at the feast of
pentecost, here called the day of the first-fruits, v.
26. In the feast of unleavened bread, they offered
a sheaf 'of theirjirst-fruits, of barley (which with
them was first ripe) to the priest, (Lev. 23. 10.) as
an introduction to the harvest; but now, about seven
weeks after, they were to bring ,a new meat-offering
to the Lord, at the end of harvest, in thankfulness
to God, who had not only given, but preserved to
their use, the kindly fruits of the earth, so as that in
due time they did enjoy them. It was at this feast,
that the spirit was poured out, (Acts 2. 1, &e.) and
thousands were converted by the preaching of the
apostles, and were presented to Christ, to be a kind
offirst-fruits of his creatures. The sacrifice that
was to be offered with the loaves of the first fruits,
was appointed, Lev. 23. 18. But over and above,
beside that, and beside the daily offerings, they
were to offer two bullocks, one ram, and seven
lambs, with a kid for a sin-offering, v. 27 ••30.
When God sows plentifully upon us, he expects to
reap accordingly from us. Bishop Patrick observes
that no peace-offerings are appointed in this chap
ter, which were chiefly for the benefit of the offer
ers, and therefore in them they were left more to
themselves; but burnt-offerings, which were purely
for the honour of God, and confessions of his do
minion, and which figured evangelical piety and
devotion, by which the soul is wholly offered up to
God, in the flames of holy love; and sin-offerings,
which were typical of Christ's sacrifice of himself,
by which we and our services are perfected and
sanctified.
CHAP. XXIX.
This chapter appoints the offerings that were to be made
by fire unto the Lord, in the three great solemnities of
the seventh month. I. In the feast of trumpets on the
first day of that month, v. 1 • • 9. H. In the day of atone
ment on the tenth day, v. 7.. 11. III. In the feast of
tabernacles on the fifteenth day, and the seven days fol
lowing, v. 12.. 38. And then the conclusion of these
ordinances, v. 39, 40.
1 . ' k ND in the seventh month, on the first
J\. day of the month, ye shall have a
holy convocation: ye shall do no servile
work; it is a day of blowing the trumpets
unto you. 2. And ye shall offer a burnt-
offering for a sweet savour unto the Lord,
one young bullock, one ram, and seven
lambs of the first year without blemish : 3.
And their meat-offerings shall be of flour
mingled with oil, three tenth-deals for a bul
lock, and two tenth-deals for a ram, 4.
And one tenth-deal for one lamb, throughout
the seven lambs ; 5. And one kid of the
goats for a sin-offering, to make an atone
ment for you : 6. Besides the burnt-offering
of the month, and his meat-offering, and the
daily burnt-offering, and his meat-offering,
and their drink-offerings, according unto
their manner, for a sweet savour, a sacrifice
made by fire unto the Lord. 7. And ye
shall have on the tenth day of this seventh
month a holy convocation ; and ye shall
afflict your souls : ye shall not do any work
therein : 8. But ye shall offer a burnt-offer
ing unto the Lord for a sweet savour ; one
young bullock, one ram, and seven lambs

of the first year ; they shall be unto you
without blemish. 9. And their meat-offer
ing shall be of flour mingled with oil, three
tenth-deals to a bullock, and two tenth-deals
to one ram. 10. A several" tenth-deal for
one lamb, throughout the seven lambs: 11.
One kid of the goats for a sin-offering, be
sides the sin-offering of atonement, and the
continual burnt-offering, and the meat-offer
ing of it, and their drink-offerings.
There were more sacred solemnities in the se
venth month than in any other month of the year:
not only because it had been the first month, till
the deliverance of Israel out of Egypt, which,
falling in the month Abib, occasioned its being
thenceforth made the beginning of the months in
all ecclesiastical computations; but because still it
continued the first month in the civil reckonings of
the jubilees, and years of release; and also because
it was the time of vacation between harvest and
seedness, when they had most leisure to attend the
sanctuary: which intimates that though God will
dispense with sacrifices, in consideration of works
of necessity and mercy, yet the more leisure we
have from the pressing occasions of this life, the
more time we should spend in the immediate ser
vice of God.
1. We have here the appointment of the sacri
fices that were to be offered on the first day of the
month, the day of blowing the trumpets; which
was a preparative for the two great solemnities,
that of holy mourning oh the day of atonement, and
that of holy joy in the feast of tabernacles. The
intention of divine institutions is then well answer
ed, when one religious service helps to fit us for
another, and all for heaven. The blowing of the
trumpets was appointed, Lev. 23. 24. Here they
are directed what sacrifices to offer on that day, bf
which there was not then any mention made.
Note, Those who would know the mind of God in
the scripture, must compare one part of the scrip
ture with another, and put those parts together
that have reference to the same thing, for the latter
discoveries of divine light explain what was dark,
and supply what was defective, in the former, that
the man of God may be perfect. The sacrifices
then to be offered are particularly ordered here,
(v. 2 . . 6. ) and care taken that these should not su
persede the daily oblation, and that of the new-
moon. It is hereby intimated that we must not
seek occasions to abate our zeal in God's service,
or be glad of an excuse to omit a good duty, but
rather rejoice in an opportunity of accumulating,
and doing more than ordinary in religion. If we
perform family-worship, we must not think that
that will excuse us from our secret devotions; nor
that on the days we go to church, we need not
worship God, alone, and with our families; but we
should always abound in the work of the Lord.
2. On the day of atonement. Beside all the ser
vices of that day 'which we had the institution of,
Lev. 16. and which, one would think, required
trouble and charge enough, here are burnt-offer
ings ordered to be offered, v. 8. . 10, For in our
faith and repentance, those two great gospel graces
which were signified by that day's performances,
we must have an eye to the glory and honour of
God, which was purely intended in the burnt-
offerings; there was likewise to be a kid ofthe goats
for a sin-offering, beside the great sin-offering of
atonement, (v. 11. ) which intimates that there are
so many defects and faults, even in the exercises
and expressions of our repentance, that we have
need ofan interest in a sacrifice to expiate the guilt

572

NUMBERS, XXIX.

even of that part of our holy things. Though we
must not repent that we have repented, yet we
must repent that we have not repented better. It
likewise bespoke the imperfection of the legal
sacrifices, and their insufficiency to take away sin,
that on the very day the sin-offering of atonement
was offered, yet there must be another sin-offering.
But what the law could not do in that it was weak,
that Christ has done.
12. And on the fifteenth day of the se
venth month ye shall have a holy convoca
tion ; ye shall do no servile work, and ye
shall keep a feast unto the Lord seven days :
1 3. And ye shall offer a burnt-offering, a sa
crifice made by fire, of a sweet savour unto
the Lord; thirteen young bullocks, two
rams, and fourteen lambs of the first year ;
they shall be without blemish: 14. And
their meat-offering shall be of flour mingled
with oil, three tenth-deals unto eveiy bullock
of the thirteen bullocks, two tenth-deals to
each ram of the two rams, 15. And a se
veral tenth-deal to each lamb ofthe fourteen
lambs ; 16. And one kid of the goats for a
sin-offering, besides the continual burnt-of
fering, his meat-offering, and his drink-offer
ing. 1 7. And on the second day ye shall
offer twelve young bullocks, two rams, four
teen lambs of the first year without spot :
1 8. And their meat-offering, and their drink-
offerings, for the bullocks, for the rams, and
for the lambs, shall be according to their
number, after the manner : 1 9. And one
kid of the goats for a sin-offering; besides
the continual burnt-oflering, and the meat
offering thereof, and their drink-offerings.
20. And on the third day eleven bullocks,
two rams, fourteen lambs of the first year
without blemish; 21. And their meat-of
fering, and their drink-offerings, for the bul
locks, for the rams, and for the lambs, shall
be according to their number, after the man
ner: 22. And one goat for a sin-offering ;
besides 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 for a sin-of
fering ; besides the continual burnt-offering,
his meat-offering, and his drink-offering. 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
according to their number, after the man
ner : 28. And one goat for a sin-offering ;
besides the continual burnt-offering, and his

meat-offering, and liis drinkKjffering. 2".f.
And on the sixth day eight bullocks, two
rams, and fourteen lambs of the first year
without blemish : 30. And their meat-offer
ing, and their drink-offerings," for the bul
locks, for the rams, and for the lambs, shall
be according to their number, after the man
ner : 31. And one goat for a sin-offering ;
besides the continual burnt-offering, his
meat-offering, and his drink-offering. 32.
And on the seventh day seven bullocks, two
rams, and fourteen lambs of the first year
without blemish : 33. And their meat-of
fering, and their drink-offerings, for the bul
locks, for the rams, and for the lambs, shall
be according to their number, after the
manner : 34. And one goat for a sin-offer
ing ; besides the continual burnt-offering, his
meat-offering, and his drink-offering. 35. On
the eighth day ye shall have a solemn as
sembly ; ye shall do no servile work therein :
36. But ye shall offer a burnt-offering, a sa
crifice made by fire, of a sweet savour unto
the Lord; one bullock, one ram, seven
lambs of the first year without blemish : 3 7.
Their meat-offering, and their drink-offer
ings, for the bullock, for the ram, and for
the lambs, shall be according to their num
ber, after the manner : 38. And one goat
for a sin-offering; besides the continual
bumt-offering, and his meat-offering, and his
drink-offering. 39. 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-of
ferings, and for your drink-offerings, and foi
your peace-offerings. 40. And Moses told
the children of Israel, according to all that
the Lord commanded Moses.
Soon after the day of atonement, that day in
which men were to afflict their souls, followed the
feast of the tabernacles, in which they were to re
joice before the Lord; for they that sow in tears,
shall soon reap in joy. To the former laws about
this feast, which we had, Lev. 23. 34, &c. here
are added directions about the offerings made by
fire, which they were to offer unto the Lord, dur-
ingthe seven days of that feast, Lev. 23. 36. Ob
serve here, 1. Their days of rejoicing were to be
days of sacrifices. A disposition to be cheerful does
us no harm, nor is any bad symptom, when it is so
far from unfitting us for, that it encourages and
enlarges our hearts in, the duties of God's imme
diate service. 2. All the days of their dwelling in
booths, they must offer sacrifices; while we are
here in a tabernacle-state, it is our interest as well
as duty constantly to keep up communion with
God: nor will the unsettledness of our outward con
dition excuse us in our neglect of the duties of God's
worship. 3. The sacrifices for each of the seven
days, though differing in nothing but the number of
the bullocks, are severally and particularly ap
pointed, which yet is no vain repetition; for God
would thus teach them to be very exact in those
observances, and to keep ah eye of faith fixed upon
the institution in every day's work. It likewise

NUMBERS, XXX.

573

intimates that the repetition of the same services, if
performed with anupright heart, and with a con
tinued fire of pious and devout affection, is no weari
ness to God, and therefore we ought not to snuff at
it, or to say, Behold, what a weariness it is to us!
4. The number of the bullocks, (which were the
most costly part of the sacrifice) decreased every
day. On the first day of the feast they were to
offer thirteen, on the second day, but twelve, on
the third day, eleven, &c. So that on the seventh
day, they offered seven. And the last day, though
it was the great day of the feast, and celebrated
with a holy convocation, yet they were to offer but
one bullock; and whereas on all the other days,
they offered two rams, and fourteen lambs, on this,
but one ram and seven lambs. Such was the will
' of the Law-Maker, and that is reason enough for
the law. Some suggest, that God herein consider
ed the infirmity of the flesh, which is apt to grudge
the charge and expense of religion; it is therefore
ordered to grow less and less, that they might not
complain as if God had made them to serve with an
offering, Isa. 43. 23. Or, it is hereby intimated to
them, that the legal dispensation should wax old,
and vanish away at last; and the multitude of their
sacrifices should end in one great Sacrifice, infinite
ly more worthy than all of them. It was on the
last day of the feast, after all these sacrifices had
been offered, that our Lord Jesus stood, and cried
to those who still thirsted after righteousness, (being
sensible of the insufficiency of these sacrifices to
justify them,) to come unto him and drink, John 7.
37. 5. The meat-offerings and drink-offerings at
tended all the sacrifices, according to their number,
after the manner. Be there never so much flesh,
it is no feast without bread and drink, therefore
these must never be omitted at God's altar, which
was his table. We must not think that doing much
in religion will be accepted, if we do not do it well,
and after the manner that God has appointed. 6.
Every day, there must be a sin-offering presented,
as we observed in other feasts. Our burnt-offerings
of praise cannot be accepted of God, unless we have
an interest in the great sacrifice of propitiation
which Christ offered, when for us he made himself
a Sin-offering. 7. Even when all these sacrifices
were offered, yet the continual burnt-offering must
not be omitted, either morning or evening, but
each day that must be offered, first in the morning,.
and last in the evening. No extraordinary services
should justle out our stated devotions.
Lastly, Though all these services were required
to be presentad by the body of the congregation,, at
the common charge, yet, beside these, particular
persons were to glorify God with their vows and
their free-will offerings, v. 39. When God com
manded that this they must do, he left room for the
generosity of their devotion, a great deal more they
might do; not inventing other worships, but abound
ing in these, as 2 Chron. 30. 23, 24. Large direc
tions had been given in Leviticus, concerning the
offerings of all sorts that should be brought by par
ticular persons; according to the providences of
God concerning them, and the graces of God in
them. Though every Israelite had an interest in
these common sacrifices, yet he must hot think that
these will serve instead of his vows and his free
will offerings. Thus our ministers praying with us
and for us, will not excuse us from praying for
ourselves.
CHAP. XXX.
In this chapter we have a law concerning vows, which had
been mentioned in the close of the foregoing chapter. I.
Here is a general rule laid down, that all vows must be
carefully performed, v. 1, 2. II. Some particular excep
tions to this rule. I. That the vows of daughters should

not be binding, unless allowed by the father, v. 3.. 5.
Nor, 2. The vows of wives, unless allowed by the hus
band, v. 6.. 18.
1. k ND Moses spake unto the heads of
J\ the tribes concerning the children
of Israel, saying, This is the thing which
the Lord hath commanded. 2. If a man
vow a vow unto the Lord, or swear an
oath to bind his soul with a bond ; he shall
not break his word, he shall do according
to all that proceeded! out of his mouth.
This law was delivered to the heads of the tribes,
that they might instruct those who were under their
charge, explain the law to them, give them neces
sary cautions, and call them to account, if there
were occasion, for the breach of their vows. Per
haps the heads of the tribes had, upon some emer
gency of this kind, consulted Moses, and desired by
him to know the mind of God, and here they are
told it. This is the thing which the Lord hath com
manded concerning vows, and it is a command still
in force.
1. The case supposed, is, that a person vows a
vow unto the Lord, making, God a Party to the pro
mise, and designing his honour and glory in it. The
matter ofthe vow is supposed to be something law
ful; no man can be by his own promise bound to do
that which he is already by the divine precept pro
hibited to do. Yet it is supposed to be something
which, in such and such measures and degrees, was
not a necessary duty antecedent to the vow. A per
son might vow to bring such and such sacrifices at
certain times; to give such a sum, or such a propor
tion, in alms; to forbear such meats and drink's,
which the law allowed; to fast and afflict the soul
(which is specified, v. 13.) at other times beside
the day of atonement. And many similar vows
might be made, either in an extraordinary heat of
holy zeal, or in humiliation for some sin committed,
or for the prevention of sin, in pursuit of some mer
cy desired, or in gratitude for some mercy receiv
ed. It is of great use to make such vows as these,
provided they be made in sincerity and with due
caution. Vows (say the Jewish doctors) are the
hedge of separation, that is, a fence to religion. He
that vows, is here said to bind his soul with a bond.
It is a vow to God, who is a Spirit, and to him the
soul, with all its powers, must be bound. A pro
mise to a man is a bond upon his estate, but a pro
mise to God is a bond upon the soul. Our sacra
mental vows, by which we are bound to no more
than what was before our duty, and which neithei
father nor husband can disannul, are bonds upon the
soul, and by them we must feel ourselves bound out
from all sin, and bound up to the whole will of God.
Our occasional vows concerning that which before
was in our own power, (Acts 5. 4.) when they are
made, are bonds upon the soul likewise.
2. The command given, is, that these vows be
conscientiously performed. He shall not break his
word, though afterward he may change his mind,
but he shall do according to what he has said.
Margin, He shall not change his word. Vowing is
an ordinance of God; if we vow in hypocrisy, we
profane that ordinance: it is plainly determined,
Better not vow, than vow ancf not pay, Eccl. 5. 5.
Be not deceived, God is not mocked. His promises
to us are yea and amen, let not our's to him be yea
and nay.
3. If a woman also vow a vow unto the
Lord, and bind herself 'by a bond, being in
her father's house in her youth ; 4. And

674

NUMBERS, XXX.

her father hear her vow, and her bond
wherewith she hath bound her soul, and her
father shall hold his peace at her ; then all
her vows shall stand, and every bond where
with she hath bound her soul shall stand.
5. But if her father disallow her in the day
that he heareth ; not any of her vows, or of
her bonds, wherewith she hath bound her
soul, shall stand : and the Lord shall for
give her, because her father disallowed her.
6. And if she had at all a husband, when
she vowed, or uttered aught out of her lips,
wherewith she bound her soul ; 7. And
her husband heard it, and held his peace at
her in the day that he heard it ; then her
vows shall stand, and her bonds wherewith
she bound her soul shall stand. 8. But if
her husband disallow her on the day that
he heard it; then he shall make her vow
which she vowed, and that which she utter
ed with her lips, wherewith she bound her
soul, of none effect : and the Lord shall for
give her. 9. But every vow of a widow,
and of her that is divorced, wherewith they
have bound their souls, shall stand against
her. 1 0. And if she vowed in her husband's
house, or bound her soul by a bond with an
oath; 11. And her husband heard it, and
held his peace at her, 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
them; then whatsoever proceeded out of her
lips concerning her vows, or concerning the
bond of her soul, shall not stand ; her hus
band hath made them void, and the Lord
shall forgive her. 13. Every vow, and every
binding oath to afflict the soul, her husband
may establish it, or her husband may make
it void. 14. But if her husband altogether
hold his peace at her, from day to clay ; then
he established! all her vows, or all her
bonds, which are upon her : he confirmeth
them, because he held his peace at her in
the day that he heard them. 15. But if he
shall any ways make them void, after that
he hath heard them ; then he shall bear her
iniquity. 16. These are the statutes which
the Lord commanded Moses, between a
man and his wife ; between the father and
his daughter, being yet in her youth in her
father's house.
It is here taken for granted, that all such persons
as are sui juris — at their own disposal, and are like
wise of sound understanding and memory, are bound
to perform whatever they vow that is lawful and
possible; but if the person vowing be under the do
minion, and at the disposal, of another, the case is
different. Two cases much alike are here put and deter
mined.

I. The case of a daughter in her father's house
and some think, probably enough, that it extends to
a son likewise, while he is at home with his father,
and under tutors and governors. Whether the
exception may thus be stretched, I cannot say.
JVbn est distinguendum ubi lex non distinguit — We
are not allowed to make distinctions which the law
does not. The rule is general, If a man vow, he
must pay. But for a daughter it is express, her vow
is ambulatory, and in suspense till her father knows
it, and (it is supposed) knows it from her; for when
it comes to his knowledge, it is in his power either
to ratify or nullify it. But in favour ot the vow, 1.
Even his silence shall suffice to ratify it, v. 4. If he
hold his peace, her vows shall stand. Qui tacet,
consentire videtur — Silence gives consent. Hereby
he allows his daughter the liberty she has assumed, •
and as long as he says nothing against her vow, she
shall be bound by it. But, 2. His protestation
against it shall completely disannul it. Because it
is possible that such vow may be prejudicial to the
affairs of the family, break the father's measures,
perplex the provision made for his table, (if the
vow related to meats,) or lessen the provision made
for his children, if the vow would be more expen
sive than his estate would bear; however, it was cer
tain that it was an infringement of his authority
over his child, and therefore if he disallow it, she is
discharged, and the Lord shall forgive her, that is,
she shall not be charged with the guilt of violating
her vow; she showed her good-will in making the
vow, and if her intentions therein were sincere,
she shall be accepted; and to obey her father shall
be accounted better than sacrifice. This shows
what a deference children owe to their parents, and
how much they ought to honour them and be obe
dient to them. It is for the interest of the public
that the paternal authority be supported; for when
children are countenanced in their disobedience to
their parents, (as they were by the tradition of the
elders, Matth. 15. 5, 6.) they soon become in other
things children of Belial. If this law be not to be
extended to children's marrying without their pa
rents' consent, so far as to put it in parents' power
to null the marriage and dissolve the obligation,
(as some have thought it does,) yet certainly it
proves the sinfulness of it, and obliges the children
that have thus done foolishly, to repent and humble
themselves before God and their parents.
II. The case of a wife is much the same. As for
a woman that is a widow, or divorced, she has
neither father nor husband to control her, so that
whatever vows she binds her soul with, they shall
stand against her, (v. 9. ) it is at her peril if she run
back; but a wife, who has nothing that she can
strictly call her own but with her husband's allow
ance, cannot, without that, make any such vow.
1. The law is plain in case of a wife that continues
so, long after the vow. If her husband allow her
vow, though only by silence, it stands, v. 6, 7. If
he disallow it, since her obligation to that which she
had vowed, arose purely from her own act, and not
from any prior command of God, her obligation to
her husband shall take place of it, for to him she
ought to be in subjection, as unto the Lord; and now
it is so far from being her duty to fulfil her vow,
that it would be her sin to disobey her husband,
whose consent perhaps she ought to have asked be
fore she had made the vow; therefore she needs
forgiveness, v. 8.
2. The law is the same in case of a wife that soon
after becomes a widow, or is put away. Though
if she return to her father's house, she does not
therefore so come again under his authority, as that
he has power to disannul her vows, (v. 9.) yet if
the vow was made while she was in the house of her
husband, and her husband disallowed it, it was

NUMBERS, XXXI.

575

made void and of no effect for ever, and she does
viot return under the law of her vow when she is
loosed from the law of her husband. This seems
to be the distinct' meaning of v. 10- -14, which
otherwise would be but a repetition of v. 6 . . 8.
But it is added, (v. 15.) That if the husband make
void the vows of his wife, he shall bear her iniquity;
that is, if the thing she had vowed, was really good,
for the honour of God and the prosperity of her own
soul, and the husband disallow it out of covetous-
ness or humour, or to show his authority, though
she be discharged from the obligation of her vow,
yet he will have a great deal to answer for.
Now here it is very observable how carefully the
divine law consults the good order of families, and
preserves the power of superior relations, and the
duty and reverence of inferiors. It is fit that every
man should bear rule in his own house, and have his
wife and children in subjection with all gravity; and
rather than that this great rule should be broken, or
any encouragement given to inferior relations to
break those bonds asunder, God himself would quit
his right, and release the obligation even of a so
lemn vow; so much does religion strengthen the
ties of all relations, and secure the welfare of all
societies, and in it the families of the earth are
blessed.
CHAP. XXXI.
This chapter belongs to the book of the wars of the Lord,
into which, it is probable, it was inserted. It is the his
tory of a Holy War, a war with Midian. Here is, I. A
divine command for the war, v. 1, 2. II. The undertaking
of the war, v. 3.. 6. III. The glorious success of it, v.
7.. 12. IV". Their triumphant return from the war. 1,
The respect Moses paid the soldiers, v. 13. 2. The re
buke he gave them for sparing the women, v. 14 . . IS. 3.
Thedirections he gave them for the purifying of them
selves and their effects, v. 19 . . 24. 4. The distribution
ofthe spoil they had taken; one half to the soldiers, the
other to the congregation, and a tribute to the Lord out
of each, v. 25 . . 47. S. The free-will-offering of the offi
cers, v. 48 . . 54.
1. k ND the Lord spake unto Moses,
J\. saying, 2. Avenge the children of
Israel of the Midianites: afterward shalt
thou be gathered unto thy people. 3. And
Moses spake unto the people, saying, Arm
some of yourselves unto the war, and let
them go against the Midianites, and avenge
the Lord of Midian. 4. Of every tribe a
thousand, throughout all the tribes of Israel,
shall ye send to the war. 5. So there were
delivered out of the thousands of Israel, a
thousand of every tribe, twelve thousand
armed for war. 6. And Moses sent them
to the war, a thousand of every tribe, them
and Phinehas the son of Eleazar the priest,
to the war, with the holy instruments, and
the trumpets to blow, in his hand.
Here, 1. The Lord of hosts gives orders unto Moses to
make war upon the Midianites, and his commission,
no doubt, justified this war, though it will not serve
to justify the like without such commission. The
Midianites were the posterity of Abraham by Ke
turah, Gen. 25. 2. Some of 'them settled south of
Canaan, among whom Jethro lived, and they re
tained the worship ofthe true God; but these were
settled east of Canaan, and were fallen into idola
try, neighbours to, and in confederacy with, the
Moabites. Their land was not designed to be given
o Israel, nor would Israel have meddled with

them, if they had not made themselves obnoxious to
their resentments, by sending their bad women
amongthem to draw them to whoredom and idola
try. This was the provocation,, this was the quar
rel. For this, (says God,) avenge Israel of the
Midianites, v. 2. (1.) God would have the Midian
ites chastised, an inroad made upon that part of
their country which lay next to the camp of Israel,
and which was concerned in that mischief, proba
bly, more than the Moabites, who therefore were
let alone. God will have us to reckon those our
worst enemies, that draw us to sin, and to avoid
them; and since every man is tempted when he is
drawn aside of his own lusts, and those are the Mi
dianites which ensnare us with their wiles, on them
we should avenge ourselves; not only make no league
with them, but make war upon them by living a
life of mortification. God had taken vengeance on
his own people for yielding to the Midianites' temp
tations, now the Midianites must be reckoned with,
that gave the temptation, for the deceiver and de
ceived are his, (Job 12. 15.) both accountable to his
tribunal; and though judgment begin at the house
of God, it shall not end there, 1 Pet. 4. 17. There
is a day coming, when vengeance will be taken on
those who have introduced errors and corruptions
into the church, and the Devil that deceived men,
will be cast into the lake of fire. Israel's quarrel
with Amalek that fought against them, was not
avenged till long after, but their quarrel with Mi
dian that debauched them, was speedily avenged,
for they were looked upon as much the more dan
gerous and malicious enemies. (2.) God would
have it done by Moses, in his life- time; that he who
had so deeply resented that injury, might have the
satisfaction of seeing it avenged. " See this execu
tion done upon the enemies of God and Israel, and
afterward thou shalt be gathered to thy people."
This was the. only piece of service of this kind that
Moses must further do, and then he has accomplish
ed, as the hireling, his day, and shall have his qui
etus — enter into rest: hitherto his usefulness must
come, and no further; the wars of Canaan must be
carried on by another hand. Note, God sometimes
removes useful men, when we think they could ill
be spared; but this ought to satisfy us, that they are
never removed till they have done the work which
was appointed them.
2. Moses gives orders to the people to prepare
for this expedition, v. 3. He would not have the
whole body of the camp to stir, but they must arm
some of themselves to the war, such as wereeither
most fit, or most forward, and avenge the Lord of
Midian. God said, Avenge Israel, Moses says.
Avenge the Lord; for the interests of God and Is
rael are united, and the cause of both is one and
the same. And if God, in what he does, shows
himself jealous for the honour of Israel, surely Is
rael, in what they do, ought to show themselves
jealous for the glory of God. Then only we can
justify the avenging of ourselves, when it is the ven
geance ofthe Lord that we engage in. Nay, for this
reason we are forbidden to avenge ourselves, because
God has said, Vengeance is mine, I will repay.
3. A detachment is drawn out accordingly for
this service, a thousand for every tribe, 12,000 in
all; a small number in comparison with what they
could have sent, and, it is probable, small in com
parison with the number ot enemies they were sent
against. But God would teach them, that it was all
one to him to save by many or by few, 1 Sam. 14. 6.
4. Phinehas the son of Eleazar is sent along with
them. It is strange that no mention is made of
Joshua in this great action. If he was general of
these forces, why do we not find him leading them
out? If he tarried at home, why do we not find
him meeting them with Moses at their return? It

576

NUMBERS, XXXI.

is probable, each tribe having a captain of its own
thousand, there was no general, but they proceeded
in the order of their march through the wilderness,
Judah first, and the rest in then- posts, under the
command of their respective captains, spoken of, v.
48. But the war being a holy war, Phinehas was
their common head, not to supply the place of a
general, but, by the oracle of God, to determine the
resolves of their councils of war, in which the cap
tains of thousands would all acquiesce, and accord
ing to which they would act in conjunction. He
therefore took with him the holy instruments or
vessels, probably, the breast-plate of judgment, by ,
which God might be consulted in any emergency.
Though he was not yet the High Priest, yet he
might be delegated pro hac vice— for this particular
occasion, to bear the Urim and Thummim, as 1
Sam. 23. 6. And there was a particular reason for
sending Phinehas to preside in this expedition; he
had already signalized himself for his zeal against
the Midianites and their cursed arts to ensnare Is
rael, when he slew Cozbi, a daughter of a chief
house in Midian, for her impudence in the matter
of Peor, ch. 25. 15. He that had so well used the
sword of justice against a particular criminal, was
best qualified to guide the sword of war against the
whole nation. Thou hast been faithful over a few
things, I will make thee ruler over many things.
7. And they warred against the Midian
ites, as the Lord commanded Moses ; and
they slew all the males. 8. And they slew
the kings of Midian, besides the rest of
them that were slain; namely, Evi, and
Rekem, and Zur, and Hur, and Reba, five
kings of Midian : Balaam also, the son of
Beor, they slew with the sword. 9. And
the children of Israel took all the women of
Midian captives, and their little ones, and
took the spoil of all their cattle, and all their
flocks, and all their goods. 10. And they
burnt all their cities wherein they dwelt,
and all their goodly castles, with fire. 1 1 .
And they took all the spoil, and all the
prey, both of men and of beasts. 12. And
they brought the captives, and the prey, and
the spoil, unto Moses and Eleazar the priest,
and unto the congregation of the children
of Israel, unto the camp at the plains of
Moab, which are by Jordan near Jericho.
Here is,
1. The descent which this little army of Israel
ites made, under the divine commission, conduct,
and command, upon the country of Midian. They
warred against the Midianites. It is very probable,
they first published their manifesto, showing the
reasons of the war, and requiring them to give up
the ring-leaders ofthe mischief to justice; for such
afterward was the law, (Deut 20. 10.) and such
the practice, Judg. 20. 12, 13. But the Midianites
justifying what they had done, and standing by those
that had done it, the Israelites attacked them
with fire and sword, and all the pious fory which
their zeal for God and their people inspired them
with. 2. The execution (the military execution) they
did in this descent. (1.) They slew all the males,
(v. 7.) that is, all they met with as far as they
went; they put them all to the sword, and gave no
quarter. But that they did not slay all the males of
the nation, is certain, for we find the Midianites a

powerful and formidable enemy to Israel in the
days of Gideon; and they were the Midianites of
this country, for they are reckoned with the chil
dren of the east, Judg. 6. 3. (2.) They slew the
kings of Midian, the same that are called elders of
Midian, (ch. 22. 4.) and dukes of Sihon, Josh. 13.
21. Five of these princes are here named, one of
which is Zur, probably the same Zur whose daugh
ter Cozbi was, ch.25. 15. (3.) They slew Balaam.
Many conjectures there are, what brought Balaam
among the Midianites at this time; it is probable,
the Midianites having intelligence of the march of
this army of Israelites against them, hired Balaam
to come and assist them with his enchantments;
that if he could not prevail to act offensively in
their favour, by cursing the armies of Israel, yet he
might act defensively, by blessing the country of
Midian. Whatever was the occasion of his being
there, God's over-ruling providence brought him
thither, and there his just vengeance found him.
Had he himself believed what he said of the happy
state of Israel,' he would not have herded himself
thus with the enemies of Israel, but justly does he
die the death of the wicked, (though he pretended
to desire that bf the righteous,) and go down slain
to the pit with the uncircumcised, who rebelled thus
against the convictions of his own conscience. The
Midianites' wiles were Balaam's projects, it was
therefore just that he should perish with them,
Hos. 4. 5. Now was his folly made manifest to all
men, who foretold the fate of others, but foresaw
not his own. (4.) They took all the women and
children captives, v. 9. (5.) They burnt their
cities and goodly castles, (v. 10. ) not designing to
inhabit them themselves, (that country was out of
their line,) but they thus prevented those who had
made their escape, from sheltering themselves in
their own country and settling there again. Some
understand it of their idol temples; it was fit that
they should share in this vengeance. (6.) They
plundered the country, and carried off all the cat
tle, and valuable goods, and so returned to the camp
of Israel laden with a very rich booty, v. 9, 11, 12.
Thus (as when they came out of Egypt) they were
enriched with the spoils of their enemies, and fur
nished with stock for the good land into which God
was bringing them.
13. And Moses, and Eleazar the priest,
and all the princes of the congregation, went
forth to meet them without the camp. 14.
And Moses was wroth with the officers of
the host, with the captains over thousands,
and captains over hundreds, which came
from the battle. 1 5. And Moses said unto
them, Have ye saved all the women alive \
16. Behold, these caused the children of Is
rael, through the counsel of Balaam, to
commit trespass against the Lord in the
matter of Peor, and there was a plague
among the congregation of the Lord. 17.
Now therefore kill every male among the
little ones, and kill every woman that hath
known man by lying with him. 1 8. But
all tlie women-children that have not known
a man, by lying with him, keep alive for
yourselves. 19. And do ye abide without
the camp seven days: whosoever hath kill
ed any person, and whosoever hath touch
ed any slain, purify both yourselves and
your" captives, on the third day, and on the

NUMBERS, XXXI.

5.77

seventh day. 20. And purify all your rai
ment, and all 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 bat
tle, This is the ordinance ofthe law which
the Lord commanded Moses; 22. Only
the gold, and the silver, the brass, the iron,
the tin, and the lead, 23. Every thing that
may abide the fire, ye shall make it go
through the fire, and it shall be clean;
nevertheless it shall be purified with the wa
ter of separation: and all that abideth not
the fire ye shall make go through the wa
ter. 24. And ye shall wash your clothes
on the seventh day, and ye shall be clean,
and afterwards ye shall come into the
camp. We have here the triumphant return of the army
of Israel from the war with Midian. And here,
1. They were met with great respect, v. 13.
Moses himself, notwithstanding his age and gravity,
walked out of the camp to congratulate * their vic
tory, and to grace the solemnity of their triumphs,
Public successes should be publicly acknowledged,
to the glory of God, and the encouragement of those
that have jeoparded their lives in their country's
cause. 2. They were severely reproved for saving the
women alive. It is very probable that Moses had
commanded them to kill the women, at least, that
was implied in the general order to avenge israel
ofthe Midianites; the execution having reference
to that crime; their drawing them in to the worship
of Peor, it was easy to conclude that the women,
who were the principal criminal s, must not be spared.
What! (says Moses,)haveyesavedthewomenalive?
v. 15. He was moved with a holy indignation at
the sight of them. These were they that caused the
children of Israel to commit the trespass; and there
fore, (1.) It is just that they should die. The law,
in case of whoredom, was, The adulterer and adul
teress shall surely be put to death. God has put to
death the adulterers of Israel by the plague, and
now it was fit that the adultresses of Midian, espe
cially since they had been the tempters, should be
put to death by the sword. (2.) "It is dangerous
to let them live; they will be still tempting the Is
raelites to uncleanness, and so your captives will be
your conquerors, and a second time your destroy
ers. " Severe orders are therefore given, that all
the grown women should be slain in cold blood, and
only the female children spared.
3. They were obliged to purify themselves, ac
cording to the ceremony of the law, and to abide
without the camp seven davs, till their purification
was accomplished. For, (l.) They had imbrued
their hands in blood, by which, though they had
not contracted any moral guilt, the war being just
and lawful; yet they were brought under a ceremo
nial uncleanness, which rendered them unfit to come
near the tabernacle till they were purified. Thus
God would preserve in their minds a dread and de
testation of murder. David must not build the
temple, because he had been a man of war, and had
shed blood, 1 Chron. 28. 3. (2.) They could not
but have touched dead bodies, by which they were
polluted, and that required they should be purified
with the water of separation, v. 19, 20, 24.
4. They must likewise purify the spoil they had
taken; the captives, (v. 19.) and all the goods, v.
Vol. i.— 4 D

21. ¦ 23. What would bear the fire, must pass
through the fire, and what would not, must be
washed with water. These things had been used
by Midianites, and being now come into the posses
sion of Israelites, it was fit that they should be sanc
tified to the service of that holy nation, and the hon
our of their holy God. To us now every thing is
sanctified by the word and prayer, if we are sancti
fied by the Spirit, who is compared both to fire and
water. To the pure all things are pure.
25. And the Lord spake unto Moses, say
ing, 26. Take the sum ofthe prey that was
taken, both of man and of beast, thou, and
Eleazar the priest, and the chief fathers 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 of the men of
war which went out to battle : one soul of
five hundred, both of the persons, and of the
beeves, and of the asses, and of the sheep.
29. Take ii of their half, and give it unto
Eleazar the priest, for a heave-offering of
the Lord. 30. And ofthe children of Is
rael'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 keep the charge of the tabernacle of
the Lord. 31. And Moses and Eleazar
the priest did as the Lord commanded
Moses. 32. And the booty, being the rest
of the prey which the men of. war had
caught, was six hundred thousand, and se
venty thousand, and five thousand sheep,
33. And threescore and twelve thousand
beeves, 34. And threescore and one thou
sand asses, 35. And thirty and two thou
sand persons in all, of women that had not
known man by lying with him. 36. And
the half, which was the portion of them that
went out to war, was in number three hun
dred thousand, and seven and thirty thou
sand and five hundred sheep : 37. And
the Lord's tribute of the sheep was six
hundred and threescore and fifteen. 38.
And.the beeves were thirty and six thou
sand; of which the Lord's tribute was
threescore and twelve, 39. And the asses
were thirty thousand and five hundred ; of
which the Lord's tribute was threescore
and one. 40. And the persons were sixteen
thousand ; of which the Lord's tribute was
thirty and two persons. 41. And Moses
gave the tribute, which was the Lord's
heave-offering, unto Eleazar the priest ; as
the Lord commanded Moses. 42. And of
the children of Israel's half, which Moses
divided from the men that warred, 43.
(Now the half that pertained unto the con
gregation was three hundred thousand, and

578

NUMBERS, XXXI.

thirty thousand, and seven thousand and
five hundred sheep, 44. And thirty and
six thousand beeves, 45. And thirty thou
sand asses and five hundred, 46. And six
teen thousand persons.) 47. Even of the
children of Israel's half, Moses took one
portion of fifty, 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.
We have here the distribution of the spoil which
was taken in this expedition against Midian. God
himself directed how it should be done, and Moses
and Eleazar did according to the directions. And
thus unhappy contests among themselves were pre
vented, and the victory was made to turn to the com
mon benefit. It was fit that he who gave them the
prey, should order the disposal of it: all we have
is from God, and therefore must be subject to his
will. ..:'.¦.•
1. The prey is ordered to be divided into two
parts; one for the 12,000 men that undertook the
war, the other for the congregation. The prey
that was divided,' seems to have been only the cap
tives and the cattle; as for the plate, and jewels, and
other goods, every, man kept what he took, as is in
timated, v. 50 • • 53. That only was distributed,
which would be of use for the stocking of that good
land into which they were going. Now observe,
(1. ) That the one half of the prey was given to the
whole congregation, Moses allotting to each tribe
its share, and then leaving it to the heads of the
tribes to divide their respective shares among them
selves, according to their families. The war was
undertaken on the behalf of the whole congregation,
they would all have been ready to go to the help of
the Lord against the mighty, if they had been so or
dered, and they did help, it is likely, by their pray
ers, and therefore God appoints that they that tar
ried at home should divide the spoil, Ps. 68. 12. Da
vid, in his time, made it a statute and an ordinance
for Israel, that as his part is that goes down to the
¦battle, so shall his part be that tarrieth by the stuff,
1 Sam. 30. 24, 25.; Those that are employed in
public trusts, must not think to benefit themselves
only by their toils and hazards, but must aim at the
advantage of the community, (2.) That yet the
12,000 that went to the battle, hadasmuch for their
share as the whole congregation (which were 50
times as many) had for their's; so that the particu
lar persons of the soldiery had a much better share
than any of their brethren that tarried at home; and
good reason they should. The greater pains we
take, and the greaterhazards we run, in the service
of God and our generation, the greater will our re
compense be at last; for God is not unrighteous to
forget the work and labour of love,
2. God was to have a tribute of it; as an acknow
ledgment of his sovereignty over them in general,
and that he was their King, to whom tribute was
due; andparticularly of his interest in this war and
the gains of it, he having given them their success;
and that the priests, the Lord's receivers, might
have something added to the provision made for
their maintenance. Note, Whatever we have, God
must have his dues out of it. And here (as before)
the soldiers are favoured above the rest of the con
gregation, for out of the people's share God requir
ed one in fifty, but out of the, soldiers' share only
one in five hundred.because the people got their's ea
sily without anv peril or fatigue. The less opportuni
ty we have of honouring God with our personal ser
vices, the greater should our pecuniary contribu
tions be. The tribute out of the soldiers' half was

given to the priests, v. 29. That out of the peo
ple's half was,given to the Levites, v. 30. For the
priests were'taken from among the Levites, as these
soldiers from among the people, for special service,
and hazardous, and their pay was accordingly.
48. And the officers which were over thou
sands 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 oblation for
the Lord, what 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
Moses and Eleazar the priest took the gold
of them, even all wrought jewels. 52. And
all the gold of the offering that they offered
up to the Lord, of the captains of thou
sands, and of the. captains of hundreds, was
sixteen thousand seven hundred and fifty
shekels. 53. (For the men of war had ta
ken spoil, every man for himself.) 54-. And
Moses and Eleazar the priest took the gold
of the captains of thousands and of hun
dreds, and brought it into the, tabernacle of
the congregation, for a memorial for the
children of Israel before the Lord.
Here is a great example of piety and devotion in
the officers of the army; the colonels, that are called
captains of thousands, and the inferior officers that
were captains of hundreds; they came to Moses as
their general and commander in chief; and, though
he was now going off the stage, they very humbly
and respectfully addressed themselves to him, call
ing themselves his servants; the honours they had
won, did not puff them up, so as to make them for
get their duty to him. Observe in their address to
him, 1. The pious notice they take of God's wonder
ful goodness to them in this late expedition, in pre
serving not only their own lives, but the lives of all
the men of war that they had under their charge;
so that, upon the review of their muster-roll, it ap
peared there was not one missing, v. 49. This was
very extraordinary, and perhaps cannot be paral
leled in any history. So many thousand lives jeo
parded in the high-places of the field, and not one
lost, either by the sword of the enemy, or by disease
or disaster. This was the Lord's doing, and cannot
but be marvellous in tlie eyes of those that consider
how the lives of all men, especially soldiers, are
continually in their hands. It is an evidence of the
tender feeling which these commanders had for
their soldiers, and that their lives were very pre
cious to them, that they looked upon it as a mercy
to themselves, that none of those under their charge
miscarried. Of all that were given them they had
lost none; so precious also is the blood of Christ's
subjects and soldiers unto him, Ps. 72. 14.
2. The pious acknowledgment they make forthis
favour, (v. 50. ) Therefore we have brought an ob
lation to the Lord. The oblation they brought, was
out of that which every man had gotten, and it was
gotten honestly by a divine warrant. Thus every
man should lay by, according as God had prospered
him, 1 Cor. 16. 2. For where God sows plentifully

NUMBERS, XXXII.

579

m the gifts of his bounty, he experts to reap accor
dingly in the fruits of our piety and charity. The
tabernacle first, and the temple afterward, were
beautified and enriched with the spoils taken from
the enemies of Israel; as by David,(2 Sam. 8. 11, 12.)
and his captains, 1 Chron. 26. 26, 27. We should
never take any thing to ourselves in war, or trade,
which we cannot in faith consecrate a part of to
God, who hates robbery for burnt-offerings; but
when God has remarkably preserved and succeed
ed us, he expects that we should make some par
ticular return of gratitude to him.
As to this oblation, (1.) The captains offered it to
make an atonement for their souls, v. 50. Instead
of coming to Moses to demand a recompense for
the good service they had done in avenging the
Lord of Midian, or to set up trophies of their victo
ry for the immortalizing of their own names, they
bring an oblation to make atonement for their souls,
being conscious to themselves, as the best men must
be even in their best services, that they had been
defective in their duty, not only in that instance for
which they were reproved, (v. 14. ) but in many
others;ybr there is not a just man upon earth, that
doeth good and sinneth not. (2.) Moses accepted
it, and laid' it upon the tabernacle as a memorial for
the children of Israel; (v. 54.) that is, a monument
of God's goodness to them, that they might be en
couraged to trust in him in their further wars; and
a monument of their gratitude to God; (sacrifices
are said to be memorials;) that he, being well-pleas
ed with this thankful acknowledgment of favours
bestowed, might continue and repeat his mercies to
them.
CHAP. XXXII.
In this chapter, we have, I. .The humble request of the
tribes of Reuben and Gad, for an inheritance on that side
Jordan, where Israel now lay encamped, v. 1 . . 5. II.
Moses's mis-interpretation of their request, v. 6. . 15.
III. Their explication of it; and stating it right, v.
16. . 19. IV. The grant of their petition under the pro
visos and limitations which they themselves proposed, v.
20 . . 42.
1. I^JOW the children of Reuben, and the
J3I 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 ; 2.
The children of Gad, and the children of
Reuben, came and spake unto Moses, arid
to Eleazar the priest, and unto the princes
of. the congregation, saying, 3. Ataroth,
and Dibon, and Jazer, and Nimrah, and
Heshbon, and Elealeh, and Shebam, and
Nebo, and Beon. 4. Even the country
which the Lord smote before the congrega
tion of Israel, is a land for cattle, and thy ser
vants have cattle : 5. Wherefore, said they,
if we have found grace in thy sight, let this
land be given unto thy servants for a posses
sion, and bring us not over Jordan. 6. And
Moses said unto the children of Gad and to
the children of Reuben, Shall your brethren
go to war, and shall ye . sit here ? 7. And
wherefore discourage ye the heart. of 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-bamea to see the land. 9.
l''or when they went up unto the valley of

Eshcol, and saw the land, they discouraged
the heart of the children of Israel, that they
should not go into the land which the Lord
had given them. 10. And the Lord's an
ger was kindled the same time, and he
sware, saying, 11. Surely none of the men
that came up out of Egypt, from twenty
years old and upward, shall see the land
which I sware unto Abraham, unto Isaac,
and unto Jacob ; because Ihey have not
wholly followed me ; 12. Save Caleb the
son of Jephunneh the Kenezite, and Joshua
the son of Nun ; for they have wholly follow
ed the Lord. 13. And the Lord's anger was
kindled against Israel, and he made them
wander in the wilderness forty years, until
all the generation that had done evil in the
sight of the Lord was consumed. 14.
And, behold, ye are risen up in your father's
stead, an increase of sinful men, to augment
yet the fierce anger pf the Lord toward Is
rael. 15. For if ye turn away from after
him, he will yet again leave them in the
wilderness, and ye shall destroy all this peo
ple. Israel's tents were how pitched in the plains of
Moab, where, they continued many months, looking
back upon the conquests they had already made in
the land of Sihon and Og, and looking forward to
Canaan, which they hoped in a little time to make
themselves masters of. While they made this
stand, and were at a pause, this great affair of the
disposal of the conquests they had already made,
was here concerted and settled, not by any particu
lar order or appointment of God, but at the special
instance and request of two of the tribes, which
Moses, after a long debate that arose upon it, con7
sented to. For even then, when so much was done
by the extraordinary appearances of Divine Provi
dence, many things were left to the conduct of hu
man prudence: for God, in governing both the woi Id
and the church, makes use of the reason of men,
and serves his own purposes by it.
I. Here is a motion made by the Reubenites and
Gadites, that the land which they had lately possess
ed themselves of, and which in the right of conquest
belonged to Israel in common, might be assignedto
them in particular for their inheritance; upon the
general idea they had of the Land of Premise, they
supposed this would be about their proportion.
Reuben and Gad were encamped under the same
standard, and so had the better opportunity of com
paring notes, and settling this matter between
themselves. In the first verse, the children of Reu
ben are named first, but afterward the children of
Gad are, (v. 2, 25, 31.) either because the Gadites
made the first motion, and were most forward for it,
or because they were the better spokesmen, and had
more of the art of management; Reuben's tribe
still lying under Jacob's sentence, he shall not excel.
Two things common in the world induced these
tribes to make this choice, and this motion upon it,
the lust of the eye, and the pride of life, 1 John 2.
16. 1. The lust of the eye. This land which they
coveted, was not only beautiful for situation, and
pleasant to the eye, but it was good for food, food
for fettle; and they had a great multitude of cattle,
above the rest of the tribes, it is supposed, because
they brought more out -of Egypt than the rest did,

580

NUMBERS, XXXII.

but that was forty years before; and stocks of cattle
increase and decrease in less time than that; there
fore I rather think that they had been better hus
bands of their cattle in the wilderness, had tended
them better, had taken more care ofthe breed, and
not been so profuse as their neighbours in eating the
lambs out of the flock, and the calves out of the
midst of the stall. Now they, having these large
stocks, coveted land proportionable. Many scrip
tures speak of Bashan and Gilead as places famous
for cattle; they had been so already, and therefore
these tribes hoped they would be so to them, and
whatever comes of it, here they desire to take their
lot. The judicious Calvin thinks there was much
amiss in the principle they went upon, and that
they consulted their own private convenience more
than the public good; that they had not such regard
to the honour and interest of Israel, and the promise
made to Abraham of the land of Canaan, (strictly
so called,) as they ought to have had. And still, it
is too true, that many seek their own things more
than the things of Jesus Christ, (Phi. 2.21.) and
that many are influenced by their secular interest
and advantage to take up short of the heavenly Ca
naan. Their spirits agree too well with this world,
and with the things that are seen, that are temporal;
and they say, " It is good to be here," and so lose
whatis hereafter for want of seeking it Lot thus
chose by the sight of the eye, and smarted for his
choice. Would we choose our portion aright, we
must look above the things that are seen. 2. Per
haps there was something of the pride of life in it.
Reuben was the first-born of Israel, but he had lost
his birth-right; divers of the tribes, and Judah es
pecially, had risen above him, so that he could not
expect the best lot in Canaan; arid therefore, to save
the shadow of a birth-right, when he had forfeited
the substance, he here catches at the first lot,
though it was out of Canaan, and far off from the
tabernacle. Thus Esau sold his birth-right, and
yet got to be saved first with an inheritance in mount
Seir. The tribe of Gad descended from the first
born of Zilpah, and were like pretenders with the
Reubenites; and Manasseh too was a first-born, but
knew he must be eclipsed by Ephraim his younger
brother, and therefore he also coveted to get prece
dency. II. Moses's dislike of this motion, and the severe
rebuke he gives to it, as a faithful prince and pro
phet. It must be confessed that, prima facie — at first
sight, the thing looked ill, especially the closing
words of their petition, (v. 5. ) Bring us not over
Jordan. 1. It seemed to proceed from a bad prin
ciple; a contempt ofthe land of promise, which Mo
ses himself was so desirous of a sight of: a distrust
too of the power of God to dispossess the Canaan
ites; as' if a lot in a land which they knew, and
which was already conquered, was more desirable
than a lot in a land they knew not, and which was
yet to be conquered; one bird in the hand is worth
two in the bush : there seemed also to be covetous-
ness in it; for that which they insisted on, was, that
it was convenient for their cattle: it argued likewise
a neglect of their brethren, as if they cared not
what became of Israel, while they themselves were
well-provided for. 2. It might have been of bad
consequence. The people might have taken im
proper hmts from it, and have suggested that they
were few enough, when they had their whole num
ber, to deal with the Canaanites, but how unequal
would the match be, if they should drop two tribes
and a half (above a fifth part of their strength) on
this side Jordan. It would likewise be a bad pre
cedent; if they must have the land thus granted
them as soon as it was conquered, other tribes might
make the same pretensions and claims, and so the

regular disposition of the land by lot would be an
ticipated. Moses is therefore very warm upon them, which
is to be imputed to his pious zeal against sin, and
not to any peevishness, the effect of old age, for his
meekness abated not, any more than his natural
force. (1.) He shows them what he apprehended to be
evil in this motion, that it would discourage the
heart of their brethren, v. 6, 7. "What!" (says
he, with a holy indignation at their selfishness,)
** shall your brethren go to war, and expose them
selves to all the hardships and hazards of the field,
and shall you sit here at your ease? No, do not mis
take yourselves, you shall never be indulged by me
in this sloth and cowardice." It ill becomes any of
God's Israel to sit down unconcerned in the difficult
and perilous concernments of their brethren, whe
ther public or personal.
(2.) He reminds them of the fatal consequences
of the unbelief and faint-heartedness of their fa
thers, when they were, as these here, just ready to
enter Canaan. He recites the story very particu
larly, (v. 8- -13.) " Thus did your, fathers, whose
punishment should be a warning to you to take heed
of sinning after the similitude of their transgres
sion." (3. ) He gives them fair warning of the mischief
that would be likely to follow upon this separation
which they were about to make from the camp of
Israel; they would be in danger of bringing wrath
upon the whole congregation, and hurrying them
all back again into the wilderness, v. 14, 15. " Ye
are risen up in your fathers' stead, to despise the
Eleasant land and reject it as they did, when we
oped ye were risen up in their stead to possess it.'*
It was an encouragement to Moses to see what an
increase of men they were, but a discouragement to
see that they were withal an increase of sinful men,
treading in the steps of their father's impiety. It is
sad when we observe, as too often we may, that the
rising generation in families and countries is not only
no better, but worse, than that which went before
it; and what comes of it? Why, it augments the
fierce anger of the Lord; not only continues that
fire, but increases it, and fills the measure often,
till it overflows in a deluge of desolation. Note, If
men did consider as they ought, what would be the
end of sin, they would be afraid of the beginnings
of it. 16. And they came near unto him, and
said, We will build sheep-folds here for our
cattle, and cities for our little ones ; 17.
But we ourselves will go ready armed be
fore the children of Israel, until we have
brought them unto their place : and our
little ones shall dwell in the fenced cities,
because ofthe inhabitants ofthe land. 18.
We will not return unto our houses, until
the children of Israel have inherited every
man his inheritance : 1 9. For we will not
inherit with them on yonder side Jordan, or
forward ; because 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 before 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, and

NUMBERS, XXXIL

581

be guiltless before the Lord, and before Is
rael ; and this land shall be your possession
before the Lord. 23. But if ye will not
do so, behold, ye have sinned against the
Lord : and be sure your sin will find you
out. 24. Build ye cities for your little ones,
and folds for your sheep ; and do that which
hath proceeded out of your mouth. 25. And
the children of Gad, and the children of
Reuben, spake unto Moses, saying, Thy
servants will do as my lord commandeth.
26 Our little ones, our wives, our flocks,
and all our cattle, shall be there in the cities
of Gilead ; 27. But thy servants will pass
over, every man armed for war, before the
Lord to battle, as my lord saith.
We have here the accommodating of the matter
between Moses and the two tribes, about their set
tlement on this side Jordan. Probably, the peti
tioners withdrew, and considered with themselves
what answer they should return to the severe re
proof Moses had given them; and, after some con
sultation, they return with this proposal, that their
men of war should go and assist their brethren in
the conquest of Canaan, and they would leave their
families and flocks behind them in this land: and
thus they might have their request, and no harm
would be done.
Now it is uncertain whether they designed this
at first when they brought their petition or no. 1.
If they did, it is an instance how often that which
is honestly meant, is unhappily misinterpreted.
Yet Moses herein was excusable, for he had reason
to suspect the worst of them, and the rebuke he
gave them, was from the abundance of his care to
prevent sin. 2. But if they did not, it is an instance
of the good effect of plain dealing; Moses, by show
ing them their sin, and the danger of it, brought
them to their duty without murmuring or disputing.
They object not that their brethren were able to
contend with the Canaanites without their help, es
pecially since they were sure of God's fighting for
them ; but engage themselves to stand by them,
I. Their proposal is very fair and generous, and
such as, instead of disheartening, would rather en
courage, their brethren. 1. That their men of war,
who were fit for service, would go reddy armed be
fore the children of Israel into the land of Canaan;
so far would they be from deserting them, that, if it
were thought fit, they would lead them on, and be
foremost in all dangerous enterprises. So far were
they from either distrusting or despising the con
quest of Canaan, that they would assist in it with
tiie utmost readiness and resolution. 2. That they
would leave their families and cattle behind them,
who would have been but the incumbrance of their
camp, and so they would be the more serviceable
to their brethren, v. 16. 3. That they would not
return to their possessions till the conquest of Ca
naan was completed, v.. 18. Their brethren should
have their best help as long as they needed it. 4.
That yet they would not expect any share of the
land that was yet to be conquered, v. 19, " We
will not desire to inherit with them, nor, under co
lour of assisting them in the war, put in for a share
with them in the land; no, we will be content with
our inheritance on this side Jordan, and there will
be so much the more on yonder side for them."
II. Moses thereupon grants their request, upon
the consideration that they would adhere to their
proposals. 1, He insists much upon it that they
Should never lay down their arms till their brethren

laid down their's. They promised to go armed be- ,
fore the children of Israel, v. 17. "Nay," says
Moses, "ye shall go armed before the Lord, v. 20,
21. It is God's cause more than your brethren's,
and to him you must have an eye, not to them only. "
Before the Lord, that is, before the ark ofthe Lord,
the token of his presence, which, it should seem,
they carried about with them in the wars of Ca
naan, and immediately before which these two
tribes were posted, as we find in the order of their
march, ch. 2. 10, 17. 2. Upon this condition, he
grants them this land, and neither sin nor blame
should cleave to it; neither sin before God, nor
blame before Israel; and whatever possessions we.
have, it is desirable thus to come guiltless to them.
But, 3. He warns them of the danger of breaking
their word; If you fail, you sin against the Lord,
(v. 23. ) and not against your brethren only, and be
sure your sin will find you out; that is, " God will
certainly reckon with you for it, though you may
make a light matter of it. " Note, Sin will, without
doubt, find out the sinner sooner or later. It con
cerns us therefore to find our sins out that we may
repent of them, and forsake them lest our sins find
us out to our ruin and confusion.
III. They unanimously agree to the provisos and
conditions of the grant,. and do, as it were, give
bond for performance, by a solemn promise, (v.
25.) Thy servants will do as my Lord command
eth. Their brethren had all contributed their as
sistance to the conquest of this country, which they
desired for a possession, and therefore they owned
themselves obliged in justice to help them in the
conquest of that which was to be their possession.
Having received kindness, we ought to return it,
though it was not so conditioned when we received
it. We may suppose that this promise was under ¦
stood, on both sides, so as not to oblige all that were
numbered of these tribes to go over armed, but those
only that were fittest for the expedition, that would
be most serviceable, while it was necessary that
some should be left to till the ground, and guard the
country; and accordingly, that about 40,000 ofthe
two tribes and a half went over armed, (Josh. 4. 13.)
whereas their whole number was about 100,000.
28. So concerning them Moses com-
manded Eleazar the priest, and Joshua
the son of Nun, and the chief fathers of the
tribes of the children of Israel : 29. And
Moses said unto them, If the children of
Gad, and the children of Reuben, will pass
with you over Jordan, every man armed to
battle before the Lord, and the land shall
be subdued before you, then ye shall give
them the land of Gilead for a possession :
30. But if they will not pass over with you
armed, they shall have possessions among
you in the land of Canaan. 31. And the
children of Gad, and the children of Reu
ben, answered, saying, As the Lord hath
said unto thy servants, so will we do. 32.
We will pass over armed before the Lord
into the land of Canaan, that the possession
of our inheritance on this side Jordan may
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 ofthe Amorites, and the king-

582

NUMBERS, XXXU1.

dom bf 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 Dibon, and Ataroth,
and Aroer, 35. And Atroth, Shophan, and
Jaazer, and Jogbehah, 36. And Beth-nim-
rah, and Beth-haran, fenced cities; and
folds for sheep. 37. And the children of
Reuben built Heshbon, and Elealeh, and
Kirjathaim, 38. And Nebo, and Baal-me-
on, (their names being changed^) and Shib-
mah : and gave other names unto the cities
which they builded. 39. And the children
of Machir, the son of Manasseh, went to
Gilead, and took it, and dispossessed the
Amorite which was in it 40. And Moses
gave Gilead unto Machir the son of Ma
nasseh; and he dwelt therein. 41. And
Jair, the son of Manasseh, went and took
the small towns thereof, and called them
Havoth-jair. 42. And Nobah went and
took Kenath, and the villages thereof, and
called it Nobah, after his own name.
Here, 1. Moses settles this matter with Eleazar, and
with Joshua who was to be his successor, knowing
that he himself must not live to see it perfected,
v. 28- -30. He gives them an estate upon condition,
leaving it to Joshua, if they fulfilled the condition,
to declare the estate absolute. " If they will not go
over with you," he does not say, "you shall give
them no inheritance at all," but "you shall not give
them this - inheritance which they covet. If their
militia will not come over with you, compel the
whole tribes to come over, and let them take their
lot with their brethren, and fare as they fare; they
shall have possessions in Canaan, and let them not
expect that the lot will favour them. " Hereupon
they repeat their promise to adhere to their bre
thren, v. 31, 32.
2. Moses settles them in the land they desired.
He gave it them for a possession, v. 33. Here is
the first mention of the half tribe of Manasseh,
coming in with them for a share; probably, they
had not joined with them in the petition, but the
land, when it came to be apportioned, proving to
be too much for them, this half tribe had a lot
among them, either at their request, or by divine
direction, or because they had signalized them
selves in the conquest of this country; for the chil
dren of Machir, a stout and warlike family, had
taken Gilead, and dispossessed the Amorites, v. 39.
"Let them win it and wear it; get it and take it."
And they being celebrated for their courage and
bravery, it was for the common safety to put them
in this frontier country. Concerning the settlement
of these tribes here; Observe, (1.) That they built
the cities, that is, repaired them, because either
they had been damaged by the war, or the Amo
rites had suffered them to go to decay. (2.) That
they changed the names of them; (x»..38.) either to
show their authority, that the change ofthe names
might signify the change of their owners; or be
cause the names were idolatrous, and carried in
them a respect to the dunghill-deities that were
there worshipped. Nebo and Baal were names of
their gods, which they were forbidden to make
mention of, (Exod. 23. 13. ) and which, by changing
the names of these cities, they endeavoured to bury
in obhvion; and God promises to take away the

names of Baalim out of the mouths of his people,
Hos. 2. 17.
Lastly, It is observable, that as these tribes were
now first placed before the other tribes, so, long
afterward, they were displaced before the other
tribes. We find that they were carried captive
into Assyria, some years before the other tribes, 2
Kings, 15. 29. Such a proptortion does Providence
sometimes observe, in balancing prosperity and ad
versity; he sets the one. over against the other.
• CHAP. XXXIH.
In this chapter,, we have, I. A particular account of the
removes and encampments, of the children of Israel,
from their escape out of Egypt to their entrance into
Canaan; forty-two in all; with some remarkable events
that happened at some of those places, v. 1 . . 49. II.
A strict command given to drive out all the inhabitants
of the land of Canaan, which they were now going to
conquer and take possession of, y. 50 . . 56. So that the
former part of the chapter looks back upon their march '
through the wilderness,the latter looks forward to their
settlement in Canaan.
1. HpHESE are the journeys of the chil-
JL dren of Israel, which went forth out
of the land of Egypt with their armies, un
der the hand pf Moses and Aaron. 2. And
Moses wrote their goings out according to
their journeys, by the commandment of the
Lord : and these are their journeys accord
ing to then goings out. 3. And they de
parted from Rameses 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 a high hand in the
sight of all the Egyptians. 4. (For the
Egyptians buried all their first-born which
the Lord had smitten among them: upon
their gods also the Lord executed judg
ments.) 5. And the children of Israel re
moved from Rameses, and pitched in Suc
coth. 6. And 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 unto Pi-ha
hiroth, which is before Baal-zephon: and
they pitched before MigdoL 8. And they
departed from before Pi-hahiroth, and passed
through the midst of the sea into the wilder
ness, and went three days' journey in the
wilderness of Etham, and pitched in iVlarah.
9. And they removed from Marah, and
came unto Elim : and in Elim were twelve
fountains of water, and threescore and ten
palm-trees; and they pitched there. 10.
And they removed from Elim, and encamp
ed by the Red Sea. 1 1 . And they removed
from the Red Sea, and encamped in the
wilderness of Sin. 1 2. And they took their
journey out of the wilderness of Sin, and
encamped in Dophkah. 13. And they de
parted from Dophkah, and encamped in
Alush. 1 4. And they removed from Alush,
and encamped at Rephidim, where was no
water for the people to drink. 15. And
they departed from Rephidim, and pitched

NUMBERS, XXXIII.

583

in the wilderness of Sinai. 16. And they
removed from the desert of Sinai, and
pitched at Kibroth-hattaavah. 17. And
they departed from Kibroth-hattaavah, and
encamped at Hazeroth. 18. And they de
parted from Hazeroth, and pitched in Rith-
mah. 19. And they departed from Rithmah,
and pitched at Rimmon-parez. 20. And
they departed from Rimmon-parez, and
pitched in Libnah. 21. And they removed
from Libnah, and pitched at Rissah. 22.
And they journeyed from Rissah, and pitch
ed in Kehelathah. 23. And they went from
Kehelathah, and pitched in mount Shapher.
24. And they removed from mount Sha
pher, and encamped in Haradah. 25. And
they removed from Haradah, and pitched
in Makheloth. 26. And they removedfrom
Makheloth, and encamped at Tahath. 27.
And they departed from Tahath, and pitch
ed at Tarah. 28. And they removed from
Tarah, and pitched in Mithcah. 29. And
they went from Mithcah, and pitched in
Hashmonah. 30. And they departed from
Hashmonah, and encamped at Moseroth,
31. And they departed from Moseroth, and
pitched in Bene-jaakan. 32. And they re
moved from Bene-jaakan, and encamped at
Hor-hagidgad. 33. And they went from
Hor-hagidgad, and pitched in Jotbathah.
34. And they removed from Jotbathah, and
encamped at Ebronah. 35. And they de
parted from Ebronah, and encamped at
Ezion-gaber. 36. And they removed from
Ezion-gaber, and pitched in the wilderness
of Zin, which is Kadesh. 37. And they
removed from Kadesh, and pitched in mount
Hor, in the edge of the land of Edom. 38.
And Aaron the priest went up into mount
Hor, at the commandment ofthe Lord, and
died there, in the fortieth year after the chil
dren of Israel were come out of the land of
Egypt, in the first day of the fifth month.
39. And Aaron was a hundred and twenty
and three years old when he died in mount
Hor. 40. And king Arad the Canaanite,
which dwelt in the. south, in the land of
Canaan, heard ofthe coming of the children
of Israel. 41. And they departed from
mount Hor, and pitched in Zalmonah. 42.
And they departed from Zalmonah, and
pitched in Punon. 43. And they departed
from Punon, and pitched in Oboth. 44.
And they departed from Oboth, and pitched
in Ije-abarim, in the border of Moab. 45.
And they departed from Iim, andpitched in
Dibon-gad. 46. And they removed from
Dibon-gad, and encamped in Almon-dibla-
thaim. 47. And they removed from Almori-
diblathaim, and pitched in the mountains;

of Abarim, before Nebo. 48. And they de
parted from the mountains 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.
This is a review and brief rehearsal of the travels
ofthe children of Israel through the wilderness; it
was a memorable history, and well worthy to be
thus abridged, and when thus abridged, to be pre
served, toJ the honour of God that led them, and for
the encouragement of the generations that followed.
Observe here,
1. How the account was kept, (v. 2.) Moses
wrote their goings out. When they began this
tedious march, God ordered him to keep a journal
or diary, and toinsert in it all the remarkable oc
currences of their way, that it might be a satisfac
tion to himself in the review^- and an instruction to
others when it should be published. It may be ot
good, use to private christians, but especially foi
those in 'public stations, to preserve in writiiig an
account ofthe providences of God concerning them,
the constant series of mercies they have experi
enced, especially those turns and changes -which
have made some days pf their lives more remarka
ble. Our memories are deceitful and need this help,
that we may remember all the way which the Lord
our God has led iis in this wilderness, Deut. 8. 2.
2. What the account itself was. It began wfth
their departure out of Egypt, continued with their
march through the wilderness, and ended in the
plains of Moab, where they now lay encamped.
(1. ) Some things are observed here concerning
their departure out of Egypt, which they are re
minded of upon all occasions, as a work of wonder
never tobe forgotten. [1.] That they went forth
with their armies, (v. 1.) rank and file, as an army
with banners. \2. ] Under the hand of Moses and
Aaron, their guides, overseers, and rulers, under
God. [3.] . With a high hand, because God's hand
was high that wrought for them, and in the sight
of all, the Egyptians, v. 3. They did not steal
away clandestinely, (Isa. &2. 12.') but in defiance of
their enemies, to whom Ged had made them such
a burthensome stone, that they neither could, nor
would, nor durst, oppose them. [4.] They went
forth while the Egyptians were burying, or at least
preparing to bury, their first-born, ' [5.] To all
the plagues of Egypt it is added here, that on their
gods also the Lord executed judgments. Their
idols, which they worshipped, it is probable, were
broken down, as Dagoh afterWard before the ark;
so that they could' not consult them about this great
affair. To this perhaps there is a reference, Isa.
19. 1, The idols of Egypt shall be moved at his
presence. (2.) Concerning their travels towards Canaan.
Observe, [1.] They were continually upon the re
move. When they had 'pitched a little while in
one place, they departed from that to another.
Such is our state in this world; we have here no
continuing city. [2. ] Most of their way lay through
a wilderness, uninhabited, untracked, unfurnished
even with the necessaries of human life; which
magnifies the wisdom and power of God, by whose
wonderful conduct and bounty the thousands of
Israel not only subsisted for forty years in that deso
late place, but came out at least as numerous and
vigorous as they went in. At first, they pitched in
the edge of the wilderness, (v. 6.) but afterward, in
the heart of it; by lesser difficulties God prepares
his people for greater. We find them in the wil
derness of Etham, (v. 8.) of Sin, (v. 11.) of Sinai,
(v. 15.) Our removes in this world are but from

>84

NUMBERS, XXXIV.

one wilderness to another. [3.] That they were
led to and fro, forward and backward, as in a maze
or labyrinth, and yet were all the while under the
direction of the pillar Of cloud and fire. He led
them about, (Deut. 32. 10.) and yet led them the
right way, Ps. 107. 7. The way which God takes
in bringing his people to himself, is always the best
way, though it does not always seem to us the near
est way. [4.] Some events are mentioned in this
journal, as their want of water at Rephidim, (v.
14.) the death of Aaron, (v. 38, 39.) the insult of
Arad, (v. 40,) and the very name ot Kibroth-hat
taavah, the graves of lusts, (v. 16. ) has a story
depending upon it Thus we ought to keep in mind
the providences of God concerning us and our fami
lies, us and our land; and the many instances of
that divine care which led us, and fed us, and kept
us, all our days hitherto. Shittim, the place where
the people sinned in the matter of Peor, (ch. 25. 1.)
is here called Abel-shittim; Abel signifies mourning,
(as Gen. 50. 11.) and, probably, this place was so
called from the mourning of the good people of Is
rael for that sin, and God's wrath against them for
it. It was so great a mourning, that it gave a name
to the place.
50. And the Lord spake unto Moses in
the plains of Moab, by Jordan near Jeri
cho, saying, 51. Speak unto the children
of Israel, and say unto them, When ye are
passed over Jordan, into the land of Ca
naan ; 52. Then ye shall drive out all the
inhabitants of the land from before you, and
destroy all their pictures, and destroy all
their molten images, and quite pluck down
all their high places. 53. And ye shall dis
possess the inhabitants of the land, and dwell
therein : for I have given you tbe land to
bossess it. 54. And ye shall divide the land
By lot for an inheritance among your fami
lies ; and to the more ye shall give the more
inheritance, and to the fewer ye shall give
the less inheritance : every man's inherit
ance shall be in the place where his lot fall
eth; according to the tribes of your fathers
ye shall inherit. 5 5. But if ye will not drive
out the inhabitants of the land from before
you; then it shall come to pass, that those
which ye let remain of them, shall 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. While the children of Israel were in the wilder
ness, their total separation from all other people
kept them out of the way of temptation to idolatry,
and perhaps that was one thing intended by their
long confinement in the wilderness, that thereby
the idols of Egypt might be forgotten, and the
people aired (as it were) and purified from infec
tion, and the generation that entered Canaan, might
be such as never knew those depths of Satan. But
now that they were to pass over Jordan, they were
entering again into that temptation, and therefore,
1. They are strictly charged utterly to destroy
all the remnants of idolatry; they must not only
drive out the inhabitants of the land, that they
might possess their country, but they must deface
all their idolatrous pictures and images, and pull

down all their high places, v. 52. They must not
preserve any of them, no not as monuments of an
tiquity to gratify the curious, or as ornaments of
their houses, or toys for their children to play with,
but they must destroy all; both in token of their
abhorrence and detestation of idolatry, and to pre
vent their being tempted to worship those images,
and the false gods represented by them, or to
worship the God of Israel by such images or re
presentations. 2. They are assured that if they did_ so, God
would by degrees put them in full possession of the
land of promise, v. 53, 54. If they would keep
themselves pure from the idols of Canaan, God
would enrich them with the wealth of Canaan.
Learn not their way, and then fear not their power.
3. They are threatened that if they spared either
the idols or the idolaters, they should be beaten
with their own rod, and their sin would certainly be
their punishment. (1.) They would foster snakes
in their own bosoms, v. 55. The remnant of the
Canaanites, if they made any league with them,
though it were but a cessation of arms, would be
pricks in their eyes, and thorns in their sides, that
is, they would be upon all occasions vexatious to
them, insulting them, robbing them, and, to the ut
most of their power, making mischief among them.
We must exped trouble and affliction from that,
whatever it is, which we sinfully indulge; that
which we are willing should tempt us, we shall find
will vex us. (2.) The righteous God would tum
that wheel upon the Israelites, which was to have
crushed the Canaanites; (v. 56.) I shall do to you
as I thought to do unto them. It was intended that
the Canaanites should be dispossessed, but if the Is
raelites fell in with them, and learned their way,
they should be dispossessed, for God's displeasure
would justly be greater against them than against
the Canaanites themselves. Let us hear this, and
fear. If we do not drive sin out, sin will drive us
out; if we be not the death of our lusts, our lusts
will be the death of our souls.
CHAP. XXXIV.
In this chapter God directs Moses, and he is to direct Is
rael, I. Concerning the bounds and borders of the land
of Canaan, v. I.. 15. II. Concerning the division and
distribution of it to the tribes of Israel, v. 16. . 29.
1. k ND the Lord spake unto Moses,
ii. 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 inherit
ance, even the land of Canaan, with the
coasts thereof,) 3. Then your south quar
ter 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 Akrab-
bim, and pass on to Zin: and the going
forth thereof shall be from the south to
Kadesh-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, you shall
even have the great sea for; a border : this
shall be your west border. 7, And this
shall be your north border , from the great

NUMBERS, XXXIV

585

«ea you shall point out -for you mount Hor.
3. J rom mount Hor ye shall point put your
%order unto the entrance of Hamath : and
the goings forth of the border shall be to
Zedad. 9. And the border shall go on to
Ziphron, and the goings but of it shall be at
Hazar-enan : this shall be your north bor
der. 10. And ye shall point out your east
border from Hazar-enan to Shepham. 11.
And the coast shall go down from Shepham
to Riblah, on the east side of Ain ; and the
border shall descend, and shall reach unto
the side of the sea of Chinnereth eastward.
12. And the border shall go down to Jor
dan, and the goings out of it shall be at the
salt sea: this shall be your land, with the
coasts thereof round about. 13. And Mo
ses commanded the children of Israel, say
ing, This is the land which ye shall inherit
by lot, which the Lord commanded to give
unto the nine tribes,' and to the half tribe.
14. For the tribe ofthe children of Reuben
according to the house of their fathers, and
the tribe of the children of Gad according
to the house of their fathers, have received
their inheritance, and half the tribe of Ma
nasseh have received their inheritance : 15.
The two tribes and the half tribe have re
ceived their inheritance on this side Jordan
near Jericho, eastward, toward the sun-
rising. We have here a particular draught of the line,
by which the land of Canaan was meted, and
bounded, on all sides. God directs Moses to settle
¦t here, not as a geographer in his map, only to
please the curious, but as a prince in his grant, that
it may be, certainly known what passes, and is con
veyed, by the grant. .There was a much larger
possession promised them, which in due time they
should be possessed of, if they had been obedient,
reaching even to the river Euphrates, Deut. 11.
24. And even so far. the dominion of Israel did ex-:
tend in David's time and Solomon's, 2 Chron. 9. 26.
But this here described is Canaan only, which was
the lot of the nine tribes and a half, for the other
two and a half were already settled, v. 14, 15.
Now concerning the limits of Canaan, observe,
1. That it was limited within certain bounds; for
God appoints the bounds of our habitation, Acts
17. 26. The borders are set them, (1. ) That they
might know whom they were to dispossess, and how
far the commission which was given them extend
ed, (ch. 33. 53.) that they should drive out the in
habitants. Those that lay within these borders,
and those only, they must destroy; hitherto their
bloody sword must go, and no farther. (2.) That
they might know what to expect the possession of
themselves. God would not have his people to en
large their desire of worldly possessions, but1 to
know when they have enough, and to rest satisfied
with it. The Israelites themselves must not be
placed alone in the midst of the earth, but must
leave room for their neighbours to live by them.
God sets bounds toour lots let us then set bounds to
our desires, and bring our mind to our condition.
2. That it lay (comparatively) in a very little
compass : as it is here bounded, it is reckoned to be
Vor,. i.— 4 E

but about 160 miles in length, and about 50 in
breadth; perhaps it did not contain more thai! halt
as much ground as England; and yet this is the
country which was promised to the father of the
faithful, and was the possession of the seed of Israel.
This was that little spot of ground, in which only,
for many ages, God was known, and his name was
great, Ps. 7'6. 1. This was the vineyard of the
Lord, the garden enclosed; but as it is with gardens
and vineyards, the narrowness of the extent was
abundantly compensated by the extraordinary
fruitfulness of the soil, otherwise it could nov have
subsisted so numerous a nation as did inhabit it.
See here then, (1.) How little a part of the world
God has for. himself; though the earth is his, and
the fulness thereof, yet few have the knowledge of
him, and serve him; but those few are happy, very
happy, because fruitful to God. (2.) How little a
share of the world God (Sften .gives to his own peo
ple. They that have their portion in heaven, have
reason to he content with a small pittance of this
earth; but as here, what is wanting in quantity.'is
made-up in quality; a little that a righteous man has,
having it from the love of God, and with his bless
ing, is far better and more comfortable than the
riches of many wicked, Ps. 37. 16.
3. It is observable what the bounds and limits of
it were; (1.) Canaan was itself a pleasant land, (so
it is called, Dan. 8. 9.) and yet it bordered upon
wildernesses and seas, and was surrounded with
divers melancholy prospects. Thus the vineyard
of the church is compassed on all hands with the
desert of this world, which serves as a foil to it, to
make -it appear the more beautiful for situation.
(2. ) Many of its borders were its' defences, and na
tural fortifications, to render the access of its ene
mies the more difficult; to intimate to them that the
God of nature was their Protector, and with his
favour would compass them as with a shield. (3.)
The border reached to the river of Egypt, (v. 5.)
that the sight of that country which they cotild look
into out of their own, might remind them of their
bondage there, and their wonderful deliverance
thence, (4. ) Their border is here made to begin at
the Salt Sea, (v. 3.) and there it ends, v. 12. That
was the remaining lasting monument 6f the destruc
tion of Sodom and Gomorrah; that pleasant fruitful
vale in which these cities stood, became a lake,
which was never stirred by any wind, bore no ves
sels, was replenished with no fish, no living creature
of any sort befog found in it, therefore called the
Dead Sea; this was part of their border, that it
might be a constant warning to them to take heed
of those sins which had been the ruin of Sodom; yet
the iniquity of Sodom was afterward found in Israel,
Ezekl 16. 49. For which, Canaan was made,
though not a salt sea as Sodom, yet a barren soil,
and continues so to this day. (5.) Their western
border was the Great Sea, (v. 6. ) which is now
called the Mediterranean. Some make that sea
itself to be a part of their possession, and that, by
virtue of this grant, they had the dominion of it,
and if they had not forfeited it by sin, might have
rode masters of it,
16. And the Lord spake unto Moses,
saying, 17. These are the names of the
men which shall divide the land unto you ;
Eleazar the priest, and Joshua the son of
Nun. 18. And ye shall take one prince of
every tribe, to divide the land by inherit
ance. 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

586

NUMBERS, XXXV.

the children of Simeon, Shemuel the son
of Ammihud. 21. Of the tribe of Benja
min, Elidad the son of Chislori. 22. And
the prince of the tribe of the children of
Dan, Bukki the son of Joglii 23. The
prince of the children of Joseph, for the
tribe of the children of Manasseh, Hanniel
the son of Ephod. 24. And the prince of
the tribe of the children of Ephraim, Ke
muel the son of Shiphtan. 25. And the
[uince of the tribe of the children of Zebu-
un, Elizaphan the son of Parnach. 26.
And the prince of the tribe of the children
of Issachar, Paltiel the son of Azzan. 27.
And the prince of the tribe of the children
of Asher, Ahihud the son of Shelomi. 28.
And the prince of the tribe of the children
of Naphtali, Pedahel the son of Ammihud.
29. These , are they whom the Lord com
manded to divide the inheritance unto the
children of Israel in the land of Canaan.
God here appoints commissioners for the dividing
of the land to them. The conquest of it is taken
for granted, though as yet there was never a stroke
struck toward it; here is no nomination of the
generals and commanders in Chief that should carry
on the war; for they were to get the land in posses
sion, not by their own sword or bow, but by the
power and favour of God; and so confident must
they be pf victory and success while God fought for
them, that the persons must now be named, who
should be intrusted with the dividing of the land,
that is, who should preside in casting the lots, and
determine controversies that might arise, and see
that all was done fairly.
1. The principal commissioners, who were of the
Quorum, wereEleazar and Joshua, (v. 17.) typi
fying Christ, who, as Priest and King, divides the
heavenly Canaan to the spiritual Israel; yet as they
were to go by the lot, so Christ acknowledges th°
disposal must be by the will of the Father, Matt)-
20. 23. Compare Eph. 1. 11.
2. Beside these, that there might be no suspicion
of partiality, a prince of each tribe was employed
to inspect this matter, and to see that the tribe he
served for, was by no means'injured.' Public affairs
should be so managed, as not only to give their
right to all, but, if possible, to give satisfaction to
all that they have right done them. It is a happi
ness to a land, to have the princes of their people
meet together, some out of every tribe, to concert
the affairs that are of common concern; a constitu
tion, which is the abundant honour, ease, and
safety, of the nation that is blessed with it.
Some observe that the order of the tribes here
very much differs from that in which they had
hitherto, upon all. occasions, been named, and
agrees with the neighbourhood of their lots in the
division ofthe land. Judah, Simeon, and Benjamin,
the three first here named, lay ctose together; the
inheritance of Dan lay next them on one side; that
of Ephraim and Manasseh on another side; Zebu
lun and Issachar lay abreast more northerly; and
lastly, Asher and Naphtali more northward of all,
as is easy to observe in looking over a map of Ca
naan; this (says Bishop Patrick) is an evidence that
Moses was guided by a divine Spirit in his writings,
Known unto God are all his works beforehand, and
What is new and surprising to us, he perfectly fore
saw, without any confusion or uncertainty.

CHAP. XXXV,
Orders having been given before for the dividing of th»
land of Canaan among the lay-tribes, (as I may call
them,) care is here taken for a competent provision for
the clergy,, the tribe of Levi, which ministered in holy
things. I. Forty-eight cities were to be assigned them,
with their suburbs, some in every tribe, v. 1 . . 8. Six
cities out of those were to be for cities of refuge, for
any man that killed another, unawares, v. 9 . . 1$. In
the law concerning these, observe, 1. In what cases
sanctuary was not allowed, not in case of wilful mur
der, v. 16. . 21. 2. In what cases it was allowed, v.
22 . . 24. 3. What was the law concerning these that
took shelter in these cities of refuge, v. 25. .34.
1. k ND the Lord spake unto Moses in
J\. the plains of Moab, by Jordan near
Jericho, saying, 2. Command the children
of Israel, that they give unto the Levites,
of the inheritance of their possession, citit/?
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, which ye shall give unto the Levites,
shall reach from the wall of the city and
outward, a thousand cubits round about.
5. And ye shall measure from without the
city on the east side two thousand cubits,
and on the south side two thousand cubits,
and on the west side two thousand cubits,
and on the north side two thousand cubits;
and the city shall be in the midst: this shall
be to them the suburbs of the city. 6.
And among the cities which ye shall give
unto the Levites, there shall be six cities
for refuge, which ye shall appoint for the
man-slayer, that he may flee thither^ and
to them ye shall add forty and two cities.
7. So all the cities which ye shall give to
the Levites shall be forty and eight cities :
them shall ye give with their suburbs. 8.
And the cities which ye shall give shall be
of the possession of the children of Israel :
from them that . have many ye shall give
many : but from them that have few ye shall
give few : every one shall give of his cities
unto, the Levites, according to his inherit
ance which he inheriteth.
The laws about the tithes and offerings had pro
vided very plentifully for the maintenance ofthe
Levites; but it was not to be thought, nor indeed
was it for the public good, that when they came to
Canaan, they should all live about the tabernacle,
as they had done in the wilderness, and therefore
care must be taken to provide habitations for them,
in which they mig^it live comfortably and usefully.
That is it, which is here taken care»of. •
1. Cities were allotted them, with their suburbs,
v. 2. They were not to have any ground for tillage;
they needed not to sow, or reap, or gather into
barns, for their heavenly Father fed them with the
tithe of the increase of other people's labours, that
they might the more closely attend the study of the
law, and might have more leisure to teach the peo
ple; for they were not fed thus easily, that Uiey

NUMBERS, XXXV.

587

might live in idleness, but that they might give
themselves wholly to the business of their profes
sion, and not be entangled in the affairs of this life.
(1.) Cities were allotted them, that they might live
near together, and converse with one another about
the law, to their mutual edification; and that in
doubtful cases they might consult one another, and
in all cases strengthen one another's hands. (2.)
These cities had suburbs annexed to them for their
cattle; (v. 3.) a thousand- cubits from the wall was
allowed them for 'out-housing to keep their cattle
in, and then two thousand more for fields to graze
their cattle in, v. 4, 5. Thus was care taken that
they should hot only live, but live plentifully, and
have all desirable conveniences about them, that
they might not be looked upon with contempt by
their neighbours.
2. These cities were to be assigned- them out of
the possessions of each tribe, v. 8.. (1.) That each
tribe might thus make a grateful acknowledgment
to God out of their real as well as out of their per
sonal estates; for what was given to the Levites,
was accepted as given to the Lord; and thus their
possessions were sanctified to them. (2.) That each
tribe might have the benefit of the Levites' dwell
ing among them, to teach them the good knowledge
ofthe Lord; thus that light was diffused through all
parts of the country, and none left to sit in dark
ness, Deut. 33. 10, They shall teach Jacob thy
judgments. Jacob's curse on Levi's anger, was, I
wilt scatter them in Israel, Gen, 49. 7. But that
curse was turned into a blessing, and the Levites, by
being thus scattered, were put into a capacity of
doing so much the more good. It is a great mercy
to a country, to be replenished in all parts with
faithful ministers. The number allotted them, was
forty-eight in all; four out of each of the twelve
tribes, one with another. Out of the united tribes
of Simeon and Judah nine, out of Naphtali three,
and four apiece out 'of all the > rest, as appears,
Josh. 21. Thus were they blessed with a good
ministry, and that ministry with a comfortable
maintenance, not only in tithes, but in glebe-lands.
And though the gospel is not so particular as the
law was iii this matter, yet it expressly proves that
he that is taught in the word, should communicate
all unto him that teaches in all good things, GaL 6. 6.
9. And the Lord spake unto Moses,
saying, 10. Speak unto the children of Is^
rael, and say unto them, When ye be come
over Jordan into the land of Canaan ; 11.
Then ye shall appoint you cities to be cities
of refuge for you ; that the slayer may flee
thither, which killeth any person at una
wares. 12. And they shall be unto you ci
ties for refuge from the avenger ; that the
man-siajer die not, until he stand before the
congregation in judgment. 13. And of the
cities which ye shall give, six cities shall ye
haye for refuge. 14. 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 thith
er. 16. And if he .smite him with an instru
ment of iron, so that he die, he is a mur
derer: the murderer shall surely be put to

death. 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, 1 8. Or if he smite
him with a handrweapon of wood, where
with he may die, and he die, he is a mur
derer : the murderer shall surely be put to
death. 1 9. The revenger of blood himself
shall slay the murderer : when he meeteth
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 Aim shall surely be put to death ; for
he is a murderer : the revenger of blood shall
slay the murderer when he meeteth him.
2f2. 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 restore
him to the city of his refuge, whither he was
fled: and he shall abide in it unto the death
ofthe high priest, which was anointed with
the holy oil. 26. But if the slayer shall at
any time come without the border of the ci
ty of his refuge, whither he was fled ; 27.
And the revenger of blood find him without
the borders ofthe 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 liis refuge until
the death of the high priest : but after the death
ofthe high priest the slayer shall return into
the land of his possession. .29. So these
things shall be for a statute ofjudgment unto
you, throughout your generations, in all
your dwellings. 30. Whoso killeth any
person, the murderer shall be put to death
by the mouth of witnesses: but one witness
shall not testify against any person to cause
him to die. 31. Moreover, ye shall take no
satisfaction for the life of a murderer, which
is guilty of death; but he shall be surely put
to death. 32. And ye shall take no satis
faction for him that is fled to the city of his
refuge, that he should come again to dwell
in the land, until the death ofthe priest. 33.
So ye shall not pollute the land wherein ye
are ; for blood it defileth the land : and the
land cannot be cleansed of the blood that is
shed therein, but by the blood of him that
shed it. 34. Defile not therefore the land

588

NUMBERS, XXXV.

which ye shall inhabit, wherein I dwell: for
I the Lord dwell among the children of Is
rael. We have here the orders given concerning the
cities of refuge, fitly annexed to what goes before,
because they were all Levites' cities. In this part
of the constitution there is a great deal both of good
law and pure gospel.
I. Here is a great deal of good law, in the case
of murder and manslaughter, a case which the laws
of all nations have taken particular cognizance of.
It is here enacted and provided, consonant to natu
ral equity,
1. That wilful murder should be punished with
death, and in that case no sanctuary should be al
lowed, no ransom taken, nor any commutation of
the punishment accepted; the murderer shall surely
be put to death, v. 16. It is supposed to be done
of hatred, (v. 20. ) or in enmity, (v. 21. ) upon a sud
den provocation, (for our Saviour makes rash anger,
as well as malice prepense, to be murder, Matth.
5. 21, 22.) whether the person be murdered with
an instrument of. iron, (v. 16. ) or wood, (v. 18.) or
with a stone thrown at him; (v. 17, 20.) nay, if he
smite him with his hand in enmity, and death en
sue, it is murder, (v. 21.) and it was an ancient
law, consonant to the law of nature, that whoso
sheds man's blood, by man shall Ms blood be shed,
Gen. 9. 6. Where wrong has been done, restitu
tion must be made; and since the murderer cannot
restore the life he has wrongfully taken away, his
own must be exacted from mm in lieu of it, not (as
some have fancied) to satisfy the manes or ghost of
a person slain, but to satisfy the law and the justice
of a nation, and to be a warning to all others not to
do likewise. It is -here said, and it is well worthy
the consideration of all princes and states, that blood
defiles not only the conscience of the murderer, who
is thereby proved not to have eternal life abiding in
Mm, (1 John 3. 15.) but also the land hi which it is
shed; so very offensive is it to God and all good men,
and the worst of nuisances. And it is added, that
the land cannot be cleansed from the blood of the
murdered, but by the blood of the murderer, v. 33.
If murderers escape punishment from men, they
that suffer them to escape, will have a great deal to
answer for, and God however will not. suffer them
to escape his righteous judgments. Upon the same
principle, it is provided, that no satisfaction should
be taken for the life of a murderer, v. 31. If a man
would give all the substance of his house to the
judges, to the country, or to the avenger of blood,
to atone for his crime, it must utterly be contemned.
The redemption of the life is so precious, that it
cannot be obtained by the multitude of riches, (Ps.
49. 7, 8.) which perhaps may allude to this law,
A rule of law comes in here, which is a rule of our
law in case of treason only,) that no man shall be
put to death upon the testimony of one witness, but
it was necessary there should be two; (v. 30.) this
Jaw is settled in all capital cases, Deut. 17. 6. — 19.
15. And lastly, not only the prosecution, but the
execution, of the murderer, is committed to the
next of kin, ¦who, as he was to be the redeemer of
his kinsman's estate if it were mortgaged, so he was
to be the avenger of his blood if he were murdered;
(v. 19. ) the avenger of blood himself shall slay the
murderer, if he were convicted by the notorious
evidence ofthefdet, and he needed not to have re-*
course by a judicial process to the court of judg
ment. But if it, were uncertain who the murderer
was, and the proof doubtful, we cannot think that
his bare suspicion, or surmise, would empower him
to do that which the judges themselves could not do,
but upon the testimony of two witnesses. Only, If
the fact were plain, then the next heir of the person

slain might himself, in a just indignation, slay the
murderer wherever he met him. Some think this
must be understood to be after the lawful judgment
of the magistrate, and so the Chaldee says; " He
shall slay him, when he shall be condemned unto
him by judgment;" but it should seem by v. 24,
that the judges interposed only in a doubtful case,
and that if the person on whom he took vengeance,
was indeed the murderer, and a wilful murderer,
the avenger was innocent; (v. 27.) only if it proved
otherwise, it was at his peril. Our law allows an
appeal to be brought against a murderer, by the
widow, or next heir, of the person murdered, yea,
though the murderer have been acquitted upon an
indictment: and if the murderer be found guilty up
on that appeal, execution shall be awarded at the
suit of the appellant, who may properly be called
the avenger of blood.
2. But 'if the murder were not voluntary, nor
done designedly, if it were without enmity, or lying
in wait, (v. 22. ) not seeing him, or seeking his harm,
(v. 23. ) which our law calls chance-medley; or
homicide, per infortunium — through misfortune, in
this case there were cities of refuge appointed for
the man-slayer to flee to. By our law this incurs a
forfeiture of goods, but a pardon is granted of course
upon the special matter found.
Concerning tne cities of refuge, the law was,
(1.) That J a man killed another, in these cities
he was safe, and under the protection of the law,
till he had his trial before the congregation, that is,
before the judges in open court. If he neglected
thus to surrender himself, it was at his peril; if the
avenger of blood met him elsewhere, or overtook
him loitering in his way to the city of refuge, and
slew hin,, his blood was upon his own head, be
cause he did not make use of the security which
God had provided for him.
(2.) If, upon trial, it were found tobe wilful mur
der, the city of refuge should no longer be a pro
tection to him; it was already determined, (Exod.
21. 14.) Thou shalt take him from mine altar, that
he may die.
(3.) But if it were found to be by error or acci
dent, and that the stroke was given without any
design upon the life of the person slain, or any oth
er; then the man-slayer should continue safe in the
city of refuge, and the avenger of blood might not
meddle with him, v. 25. There he was to remain
in banishment from his own house and patrimony,
till the death of the High-priest; and if at any time
he went out of that city, or the suburbs of it, he put
himself out of the protection of this law, and the
avenger of blood, if he met him, might slay him,
v. 26. -28. Now, [1.] By the preservation of the
life of the man-sjayer, God would teach us, that
men ought not to suffer fop that .which is rather
their unhappiness than their crime, rather the act
of Providence than their own act, for God delivered
Mm into his hand, Exod. 21. 13. [2.] By the ban
ishment of the man-slayer from his own city, and
his confinement to the city of refuge, where he was
in a manner a prisoner, God would teach us to con
ceive a dread and horror of the guilt of blood, and
to be very careful of life, and always afraid lest, by
oversight, or negligence, we occasion the death of
any. [3.] By the limiting of the time of the offen
der's banishment to the death of the High Priest,
an honour was put upon that sacred office. The
High Priest was to be looked upon as so great a
blessing to his country, that when he died, their
sorrow upon that occasion should swallow tip all
other resentments. The cities of refuge being all
of them Levites' cities, and the High Priest being
at the head of that tribe, and* consequently having a
peculiar dpminion over those cities, those that were
confined to them, might properly be looked upon

NUMBERS, XXXVI.

589<

as his prisoners» and so his death must be their dis
charge; it was, as it were, at his suit, that the
delinquent was imprisoned, and therefore at his
death it fell; Actio moritur cum persona — The suit
expires with the party, Ainsworth has another no
tion of it, That as the High Priests, while they lived,
by their service and sacrificing made atonement for
sin, wherein they figured Christ's satisfaction; so,
at their death, those were released that had been
exiled for casual murder, which typified redemp
tion in Israel. [4.] By the abandoning .of the
prisoner to the avenger of blood, in case, he at any
time went out of the limits of the city of refuge,
they were taught to adhere to the methods which
Infinite Wisdom prescribed for their security. It
was for the honour of a remedial law, that it should
be so strictly observed. How can we expect to be
saved, if we neglect the salvation, which is indeed
a great salvation !
II. Here is a great deal of good gospel couched
under the type and figure of the cities of refuge;
and to them the apostle seems to allude, when he
speaks of our flying for refuge to the hope set be
fore us, (Heb. 6. 18. ) and being found in Christ,
Phil. 3. 9. We never read; in the history of the
Old Testament, of any use made of those cities of
refuge, any more than of other such institutions,
Which yet, no doubt, were made use of upon the oc
casions intended; only we read of those, that, in
dangerous cases, took hold of the horns ofthe altar,
(1 Kings 1. 50, — 2. 28.) for the altar, wherever that
stood, was, as it were, the capital city of. refuge.
But the law concerning these cities, was designed
both to raise and to encourage the expectations of
those who looked for redemption in Israel, which
should be to those who were convinced of sin, and
in terror by reason of it, as the cities of refuge were
to the man-slayer. Observe, 1. There were several
cities of refuge, and they were so appointed in se
veral parts of the country, that the man-slayer,
wherever he dwelt in the land of Israel, might in
half a day reach one or other of them; so, though
there is but one Christ appointed for our Refuge,
yet, wherever we are, he is a Refuge at hand, a very
present Help, for the word is nigh us, and Christ in
the word. 2. The man-slayer was safe in any of
these cities; so in Christ believers that fly to him,
and rest in him, are protected from the wrath of
God, and the curse of the law. There is no con
demnation to them that are in Christ Jesus, Rom. 8.
1. Who shall condemn those that are thus shelter
ed? 3. They were all Levites' cities; it was a kind
ness to the poor prisoner, that though he might not
go up to the place where the ark was, yet he'was
in the midst of Levites, who would teach him the
good knowledge of the Lord, and instruct him how
to improve the providence he was now under. It
might also be expected that the _Levites would com
fort and encourage him, and bid him welcome; so
it is the work of gospel-ministers to bid poor sinners
welcome to Christ, and to assist and counsel those
that through grace are in him. 4. Even strangers
and sojourners, though they were not native Israel
ites, might take the benefit of these cities of refuge,
v. 15. So in Christ Jesus no difference is made be
tween Greek and Jew; even the sons of the stranger
that by faith fly to Christ, shall be safe in him. 5.
Even the suburbs or borders of the city were a suf
ficient security to the offender, v. 26, 2,7. So there
is virtue, even in the hem of Christ's garment, for
the healing and saving of poor sinners. If we can
not reach to a full assurance, we may comfort our
selves in a good hope through grace. 6. The pro
tection which the man-slayer found in the city of
refuge, was not owing to the strength of its walls,
or gates, or bars, but purely to the divine appoint
ment; so it is the word of the gospel, that gives

souls safety in Christ; for him hath God the father
sealed. 7, If the offender was ever caught strag-,
gling out of the borders of his city of refuge, or
stealing home to his own house again, he lost the
benefit of his protection, and lay exposed to the
avenger of blood: so those that are in Christ must
abide in Christ, for it is at their peril if they for
sake him and wander from him. Drawing back is
to perdition. ,
CHAP. XXXVI.
We have in this chapter the determination of another ques
tion that arose upon the case of the daughters of Zelo
phehad. ; God had appointed that tbey should inherit,
ch. 27. 7. Now here, I. An inconvenience is suggested,
in case they should marry into any other tribe, v. 1 . . 4.
II. It is prevented by a divine appointment, that they
should marry in their own tribe and family, (v. 5 . . 7. )
and this is settled for a rule in like cases; (v. 8, 9.) and
they did marry accordingly to some of their own rela
tions, (v. 10. . 12.) and with this the book concludes,
v. 13.
1. k ND the chief fathers of the families
A of the children of Gilead, the son of
Machir, the son of Manasseh, of the fami
lies of the sons of Joseph, came near, and
spake before Moses, and before the princes,
the chief fathers of the children of Israel :
2. And they said, The Lord commanded
my lord to give the land for an inheritance
by lot to the children of Israel : and my lord
was commanded by the Lord to give the
inheritance of Zelophehad our brother unto
his daughters. 3. And if they be married
to any of the sons of the other tribes of the
children of Israel, then shall their inherit
ance be taken from the inheritance of our
fathers, and shall be put to the inheritance
ofthe tribe whereunto they are received:
so shall it be taken from the lot of our in
heritance. 4. And when the jubilee of the
children of Israel shall be, then shall their
inheritance be put unto the inheritance of
the tribe whereunto they are received : so
shall their inheritance be taken away from
the inheritance of the tribe of our fathers.
We have here the humble address which the
heads of the tribe of Manasseh made to Moses and
the princes, on occasion of the order lately made
concerning the daughters of Zelophehad. The
family they belonged to, was part of that half of
the tribe of Manasseh, which was yet to have their
lot within Jordan, not that half that was already
settled; and yet they speak of the land of their pos
session, and the inheritance of their fathers, with
as great assurance, as if they had it already in their.
hands, knowing whom they had trusted- Jn their
appeal, observe,
_>1. They fairly recite the former order made in
this case, and do not move to have that set aside,
but are very willing to acquiesce in it, (v. 2.) The
Lord commanded to give the inheritance of Zelophe
had to his daughters ; and they are very well pleased
that it shouldhe so, none of them knowing but that
hereafter it might be the case of their own families,
and then their daughters would have the benefit of
this law.
2. They represent the inconvenience which might,
possibly, 'follow hereupon, if the daughters of Zelo
phehad should see cause to marry into any other
tribes, v. 3. And it is probable that this was not a
bare surmise, or supposition; but that they knew, at

590

NUMBERS, XXXVI,

this time, great court was made to them by some
young gentlemen of other tribes, because they were
heiresses, that they might get footing in this tribe,
and so enlarge their own inheritance. This truly is
often aimed at more than it should be in making
marriages; not the meetness of the person, but the
convenience of the estate, to lay house to house, and
field to field. Wisdom, indeed is good with an in
heritance; but what is an inheritance good for in that
relation without wisdom? But here, we may pre
sume, the personal merit of these daughters recom
mended them as well as their fortunes; however,
the heads of their tribe foresaw the mischief that
would follow, and brought the case to Moses, that
he might consult the oracle of God concerning it
The difficulty .they start, God could have obviated
and provided against, in the former order given in
this case; but, to teach us that we must, in our
affairs, not only attend God's providence, but make
use of our own prudence, God did not direct in it,
till they themselves that were concerned, wisely
foresaw the inconvenience, and piously addressed
Moses for a rule in it. For though they were chief
fathers in their families, and might have assumed a
power to over-rule these daughters of Zelophehad,
m disposing of themselves, especially their father
being dead, and the common interest of their tribe
being concerned in it, yet they chose rather to re
fer themselves to Moses, and it issued well. We
should not covet to be judges in our own case, for it
is hard to be so, without being partial. It is easier
in many cases to take good advice than to give it,
and it is a satisfaction to be under direction.
Two things they aimed at in their representation:
(1.) To preserve the divine appointment of inher
itances. They urge the command, (v. 2. ) that the
land should be given by lot to the respective tribes,
and urge that it would break in upon the divine ap
pointment, if such a considerable part of the lot of
Manasseh should, by their marriage, be transferred
to any other tribe; for the issue would be denomi
nated from the father's tribe, not the mother's. This
indeed would not lessen the lot of the particular per
sons of that tribe, (they would have their own still,)
but it would lessen the lot of the tribe in general,
and render it less strong and considerable; they
therefore thought themselves concerned for the re
putation of their tribe; and perhaps were the more
jealous for it, because it was already very much
weakened by the sitting down of the one half of it
on this side Jordan.
(2. ) To prevent contests and quarrels among pos
terity. If those of other tribes should come among
them, perhaps it might occasion some contests: they
would be apt to give and receive disturbance, and
their title mighty in process of time, come to he
questioned; and how great a matter would this- fire
kindle! It is the wisdom and duty of those that have
estates in the world, to settle them, and dispose of
them, so as that no strife and contention may arise
about them among posterity.
5. And Moses commanded the children
of Israel, according to the word of the
Lord, saying, The tribe of the sons of Jo
seph hath said well. 6. This is the thing
which the Lord 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 fathers
shall they marry : 7. So shall not the inher
itance of the children of Israel remove from
tribe to tribe ; for every one of the children
of Israel shall keep himself to the inherit

ance of the tribe of his fathers. 8. And
every daughter, that possesseth an inherit
ance in any tribe of the children of Israel,
shall be wife unto one of the family of the
tribe of her father, that the children of Is
rael may enjoy every man the inheritance
of his fathers. 9. Neither shall the inherit
ance remove from one tribe to another
tribe; but everyone ofthe tribes ofthe chil
dren of Israel shall keep himself to his own
inheritance. 10. Even as the Lord com
manded Moses, so did the daughters of
Zelophehad : 1 1. For Mahlah, Tirzah, and
Hoglah, and Milcah, and Noah, the daugh
ters of Zelophehad, were married unto their
father's brothers' sons. 12. And they were
married into the families of the sons of Ma
nasseh, the son of Joseph; and their inherit
ance remained in the tribe of the family of
their father. 1 3, These are the command
ments and the judgments which the Lorj>
commanded, by the hand of Moses, unto the
children of Israel, in the plains of Moab,
by Jordan near Jericho.
Here is,
1. The matter settled by express order from God
between the daughters of Zelophehad, and the rest
of the tribe of Manasseh. The petition is assented
to, and care taken to prevent the inconvenience
feared, (v. 5.) The tribe ofthe sons of Joseph hath
said well. Thus those that consult the oracles of
God, concerning the making of their heavenly in
heritance sure, shall not only be directed what to
do, but their inquiries shall be graciously accepted,
and they shall have not only their well-done, but
their well-said, good and faithful servant Now the
matter is thus accommodated; these heiresses must
be obliged to marry, not only within their own tribe
of Manasseh, but within the particular family of the
Hepherites, to which they did belong. (1.) They
are not determined to any particular persons, there
was choice enough in the family of their father, Let
them marry to whom they think best. As children
must preserve the authority of their parents, and
not marry against their minds; so parents must con
sult the affections of their children in disposing of
them, and not compel them to marry such as they
cannot love. Forced marriages are not likely to
prove blessings. (2.) Yet they are confined to their
own relations, that their inheritance might not go to
another family. God would have them know, that
the land being to be divided by lot, the disposal
whereof was of the Lord, they could not mend, and
therefore should not alter, his appointment The
inheritances must not remove from tribe to tribe;
(v. 7.) lest there should be confusion among them,
their estates entangled, and their genealogies per
plexed. God would not have one tribe to be en
riched by the straitening and impoverishing of an
other, since they were all alike the seed of Abra
ham his friend.
2. The law, in this particular case, was made per
petual, and to be observed whenever hereafter the
like case should happen, v. 8. Those that were not
heiresses, might marry into what tribe they pleased,
(though we may suppose that, ordinarily, they kept
within their own tribe,) but those that were, must
either quit their claim to the inheritance, or marry
one of their own family, that each of the tribes
might keep themselves to their own inheritance.

NUMBERS, XXXVI.

591

and one tribe might not encroach upon another, but
throughout their generations there might remain
immoveable the ancient landmarks, set, not by their
fathers, but by the God of their fathers.
3. The submission of the daughters of Zelophe
had to this appointment How could they but marry
well, and to their satisfaction, when God himself
directed them? They married their father's bro
thers* sons, v. 10. . 12. . By this it appears, (1.) That
the marriage of coUsin-germans is not in itself unlaw
ful, nor within the degrees prohibited, for then God'
would not have countenanced these marriages. But,
(2.) That ordinarily it is not advisable: for if there
had not been a particular reason for it, (which can
not hold in any case now, inheritances being not

disposed of as then by the special designation of
Heaven,) they would not have married such near
relations. The world is wide, and he that walks
uprightly, will endeavour to walk surely.
¦• Lastly, The conclusion, of this whole book, refer
ring to the latter part of it; these are the judgments
which the Lord commanded in the plains of Moab;
(v. 13.) these foregoing, ever since, ch. 26. most of
which related to their settlement in Canaan, into
which they were now entering. Whatever new
condition God is by his providence bringing us into,
we must beg of him to teach us the duty of it, and
to enable us to do it, that we may do the work of the
day in its day, of the place in its place.

AN

EXPOSITION,

WITH

PRACTICAL OBSERVATIONS,
OF THE FIFTH BOOK OF MOSES, CALLED
DEUTERONOMY.

the death of M°ses in the last chapter, nor any new revelation to Moses, for aught that appears, and
therefore the style here is not, as before, The Lord spake, unto Moses, saying. But the former laws
are repeated and commented upon, explained and enlarged, and some particular precepts added to
them, with copious reasonings for the enforcing of them; in this,, Moses was divinely inspired and as
sisted, so that this is as truly the word ofthe Lord by Moses, as that which was spoken to him with an
audible voice out ofthe tabernacle of the congregation, Lev. 1. 1. The Greek interpreters called it
Deuteronomy, which signifies the second law; or a second edition ofthe law, not with amendments, for
there heeded none, but with additions, for the further direction of the people in- divers cases not men
tioned before. No>fr,
I. It was much for the honour ofthe divine law, that it should be thus repeated; how great were the
things of that law which was thus inculcated, and how inexcusable would they be by whom "they
were counted as a strange thing! Hos. 8. 12.
II. There might be a particular reason for the repeating of it now; the men of that generation to which
the law was first given, were all dead, and a new generation was sprung up, to whom God would have
it repeated by Moses himself, that, if possible, it might make a lasting impression upon them. Now
that they were just going to take possession of the land of Canaan, Moses must read the articles of
agreement to them, that they might know upon what terms and conditions they were to hold and enjoy
that land, and might understand that they were upon their good behaviour in it,
III. It would be of great use to the people to have those parts of the law thus gathered up and put to
gether, which did more immediately concern them, and their practice; for the laws which concerned
the priests and Levites, and the execution of their offices, are not repeated; it was enough for them that
they were once delivered; but, in compassion to the infirmities of the people, the laws of more common
concern are delivered a second time. Precept must be upon precept, and line upon line, Isa. 28. 10.
The great and needful truths of the gospel should be often pressed upon people by the ministers of
Christ. To write the same things (says Paul, Philip. 3. 1.) to me indeed is not grievous, but for you it is
safe. What God has spoken once, we have need to hear twice, to hear many times, and it is well if,
after all, it be duly perceived and regarded.  Three; ways this book of Deuteronomy was magnified
and made honourable; 1. The king was to write a copy of it with his own hand, and to read therein all
the days of his life, ch. 17, 18, 19. 2. It was to be written upon great stones plastered, at their passing
over Jordan, ch. 27. 2,' 3. 3. It was to be read publicly everyseventh year, at the feast of tabernacles,
by the priests, in the audience of all Israel, ch. 31. 9, &c. The Gospel is a kind of Deuteronomy, a
second law, a remedial law, a special law, a law of faith; by it we are under the law to Christ, and it
is a law that makes the comers thereunto perfect.-  This book of Deuteronomy begins with a brief re
hearsal ofthe most remarkable events that had befallen the Israelites since they came from mount Si-

592

DEUTERONOMY, I.

nai; in the fourth chapter we have a most pathetic exhortation to obedience; in the twelfth chapter, and
so on to the twenty-seventh, are repeated many particular laws, which are enforced (ch. 27, and 28. )
with promises and threatenings, blessings and curses, formed into a covenant, ch. 29, and 30. Care is
taken to perpetuate the remembrance of these things among them, (ch. 31.) particularly by a song:,
(ch. 32.) and so Moses concludes by a blessing, ch. 33. • All this was delivered by Moses to Israel in
the last month of his fife. The whole book contains the history but of two months; compare ch. 1. 3.
with Josh. 4. 19. the latter of which Was the thirty days of Israel's mourning for Moses; see how busy
that great and good man was to do good, when he knew that his time was short; how quick his motion,
when he drew near his rest Thus we have more recorded of what our blessed Saviour said and did in
the last week of his life, than in any other. The last words of eminent persons make, or should make,
deep impressions.— Observe, for the honour of this book, that when our Saviour would answer the
Devil's temptations with, It is written, he fetched each of his quotations out of this book, Matth, 4.
4. 7, 10.

DEUTERONOMY, I.

CHAP. I.
The first part of Moses's farewell sermon to Israel begins
with this chapter, and is continued to the latter end ofthe
fourth chapter. In the five first verses of this chapter we
have the jlate of the sermon, the place inhere it was
preached, v. 1, 2, 5, and the time when, v. 3, "A. The nar
rative in this chapter reminds them, I. Of the promise
God made them ofthe land of Canaan, v. 6 . . 8. II. Of
the provision made of judges for them, v. 9 . . 18. III.
Of their unbelief and murmuring upon the report of the
spies, v. 19 . . 33. IV. Of the sentence passed upon them
for it, and the ratification of that sentence, v. 34 . . 46.
1. npHESE be the words which Moses
JL spake unto all Israel on this side
Jordan, in the wilderness, in the plain over
against the Red Sea, between Paran, and
Tophel, and Laban, and Hazeroth, and
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
commandment unto them ; 4. After he
had slain Sihon the king of the Amorites,
which dwelt in Heshbon, and Og the king
of Bashan, which dwelt at Astaroth in
Edrei : 5. On this side Jordan, in the land
bf Moab, began Moses to declare this law,
saying, 6. The Lord our God spake unto
us in Horeb, saying, Ye have dwelt long
enough in this mount : 7. Turn you, and
take your journey, and go to the mount of
the Amorites, and unto all the places nigh
thereunto, in the plain, in the hills, and in
the vale, and in the south, and by the sea
side, to the land of the Canaanites, and un
to Lebanon, unto the great river, the river
Euphrates. 8. Behold, I have set the land
before you: go in and possess the land
which the Lord sware unto your fathers,
Abraham, Isaac, and Jacob, to give unto
them, and to their seed after them.
We have here,
1. The date of this sermon which Moses preach
ed to the people of Israel. A great auditory, no
question, he had, as many as could crowd within
hearing, and particularly all the elders and officers,

the representatives ofthe people; and, probably, it
was on the sabbath-day that he delivered this to
them. (1. ) The place, where they were now en
camped, "was in the plain, in the land of Moab, (v.
1, 57) where they were just ready to enter Canaan,
and engage in a war with the Canaanites; yet he
discourses not to them concerning military affairs,
the arts and stratagems of war, but concerning their
duty to God; for if they kept themselves in his fear
and favour, he would secure to them the conquest
of the land; their religion would be their best policy.
(2.) The time was near the end of the fortieth year
since they came out of Egypt. So long God had
borne their manners, arid they had borne their own
iniquity, (Numb. 14. 34. ) and now that a new and
,more pleasant scene was to be introduced, as a to
ken for gorjd,. Moses repeats the law to them.
Thus after God's controversy with them on account
of the golden calf, the first and surest sign of God's
being reconciled to them, was, the renewing of the
tables. There is no better evidence and earnest of
God's favour than' his putting his law in our hearts,
Ps. 147. 19, 20.
2. The discourse itself. In general, Moses spake
unto them all that tlie Lord had, given Mm in com
mandment; (v. 3.) which intimates, hot only that
what he now delivered, was for Substance the same
with What had formerly been commanded, but that
it was what God now commanded him to repeat He
gave them this rehearsal and exhortation purely by
divine direction; God appointed him to leave tins
legacy to the church.
He begins his narrative with the removal from
mount Sinai, (v. 6.) and "relates here, (1.) The or
ders which God gave them to decamp, and proceed
in their march, v. 6, 7, Ye have dwelt long enough
in this mount; that was the mount that burned with
fire, (Heb. 12. 18.) and gendered to bondage, Gal.
4. 24. Thither God brought them to humble them,
and by the terrors of the law to prepare them for
the land of promise. There he kept them about a
year, and then told them they had dwelt long
enough there, they must go forward. Though God
bring his people into trouble and affliction, into
spiritual trouble and affliction of mind, he knows
when they have dwelt long enough in it, and will
certainly find a time, the fittest time, to advance
them from the terrors Ofthe spirit of bondagetothe
comforts ofthe spirit of adoption. See Rom. 8. 15.
(2.) The prospect which he gave them Of a happy
and early settlement in Canaan. Go to the land of
the Canaanites; (v. 7.) enter and take possession,
it is all your own. Behold, I have set the land be
fore you, v. 8. When God commands us to go for
ward in our christian course, he sets the heavenly
Canaan before us for our encouragement.
9. And I spake unto you at that time

DEUTERONOMY, I.

593

Bayiag, 1 am not able to bear you myself
alone : 10. The Lord your God hath
multiplied you, and, behold, you are this
day as the stars of heaven for multitude.
H. (The Lord God of your fathers make
you a thousand times sq many more as ye
are, and bless you, as he hath promised
you!) 12. How can I myself alone bear
your cumbrance, and your burden, and your
strife 1 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.
) 5. So I took the chief of your tribes, wise
men, and known, and made them heads
over you, captains over thousands, and cap
tains over hundreds, and captains over fif
ties, and captains over tens, and officers
among your tribes. J 6. And I charged
your judges at that time, saying, Hear the
causes between your brethren, and judge
righteously between every man and his
brother, and the stranger that is with him.
17. Ye shall not respect persons in judg
ment ; but you shall hear the small as well
as the great ; you shall not be afraid of the
face of man ; for the judgment is God's : and
the cause that is too hard for you, bring it
unto me, and I will hear it, 1 8. And I
commanded you at that time all die things
which ye should do.
Moses here reminds them of the happy constitu
tion of their government, which was such as might
make them all safe and easy, if it was not their own
fault When good laws were given them, good
men were intrusted with the execution of them;
which as it was an instance of God's goodness to
them, so it was of the care of Moses concerning
them; and, it should seem, he mentions it here, to
recommend himself to them as a man that sincerely
sought their welfare, and so to make way for what
he was about to say to them, wherein he aimed at
nothing but their good.
In this part of his narrative he insinuates to them,
1. That he greatly rejoiced in the increase of
their numbers. He owns the" accomplishment of
bod's promise to Abraham, (v. 10.) Ye are as the
stars of heaven for multitude; and prays for the
further accomplishment of it, (v. 11.) God make
you a thousand times more. This prayer comes
in, in a parenthesis, and a good prayer prudently
put in cannot be impertinent, in any discourse of
divine things; nor will a pious ejaculation break
the coherence, but rather strengthen and adorn it
But how greatly are his desires enlarged, when he
prays that they might be made a thousand times
more than they were! We are not straitened in
the power and goodness of God, why should we be
straitened in our own faith and hope, which ought
to be as large as the promise? larger it needs hot
be. It is from the promise that Moses here takes
the measures of his prayer, The Lord bless you as
he hath promised you. And why might he not
hope that they might become a thousand times
more than they were now, when they were now ten
thousand times more than they were when they
went down into Egypt, about 250 years ago? Ob-
VOL. I.-4F

| serve, When they wfere under the government of
| Pharaoh, the increase pf their numbers was envied,
and complained of as a grievance: (Exod. 1. 9.)
butnowj under the government of Moses, it was
rejoicpd in, and prayed for, as a blessing; the com
paring pf which might give them occasion to reflect
with shame Upon their own folly, when they had
talked of making a captain, and returning to Egypt.
2. That he was not ambitious of monopolizing the
honour of the government, and ruling them him
self alone, as an absolute monarch, v. 9. Though
he was a. man as well worthy of that honour, and as
well qualified for the business, as ever any man was,
yet Jie was desirous that others might be taken in
as assistants to him in the business, and consequent
ly sharers with him in the honour. / cannot myself
alone bear the burden, v. 12. Magistracy is a bur
then. Moses himself, though eminently gifted for
it, found it lay heavy on his shoulders; nay, the
best magistrates complain most of the burthen, and
are most desirous of help, and most afraid of under
taking more than they can perform.
3. That he was not desirous to prefer his own
creatures, or such as underhand should have a de
pendence upon him; for he leaves it to the people
to choose their own judges, to whom he would grant
commissions, not durante bene placito-—to be turned
out when he pleased; but quamdiu se bene gesserint
—to continue so long as they approved themselves
faithful, v.. 13. Take you wise men, that are known
to be so among your tribes, and I will make them
rulers. Thus the apostle directed the multitude to
choose overseers of the poor, and then they ordain
ed them, Acts 6. 3, 6. He directs them to take
wise men and understanding, whose personal merit
would recommend them; the rise and original of
this nation were so late, that none of them could
pretend to antiquity of race, and nobility of birth,
above their brethren; and they having all lately
come out of slavery in Egypt, it is probable that
one family was not much richer than another; so
that their choice must be directed purely by the
qualifications of wisdom, experience, and integrity.
" Choose those," says Moses, " whose praise is in
your tribes, and, with all my heart, I will make
them rulers." We must not grudge that God's
work be done by other hands than our's, provided
it be done by good hands.
4. That he was in this matter very willing to
please the people; and though he did not in any
thing aim at their applause, yet in a thing of this
nature he would not act without their approbation.
And they agreed to the proposal, (v. 14. ) The thing
which thou hast spoken, is good. This he mentions,
to aggravate the sin of their mutinies and discon
tents after this, that the government they quarrelled
with, was what they themselves had consented to;
Moses would have pleased them, if they would
have been pleased.
5. That he aimed to edify them, as well as to
gratify them; for, (1.) He appointed men of good
characters, (v. 15. ) wise men and men known, men
that would be faithful to their trust, and to the pub
lic interest. (2.) He gave them a good charge, v.
16, 17. Those that are advanced to honour, must
know that they are charged with business, and must
give account another day of their charge. [1. ] He
charges them to be diligent and patient; Hear the
causes. Hear both sides, hear them fully, hear
them carefully, for nature has provided us with two
ears, and he that answereth a matter before he
heareth it, it is folly and shame to him. The ear
of the learner 'is necessary to the tongue of the
learned, Isa. 50. 4. [2.] Tobe just and impartial;
Judge righteously. Judgment must be given ac
cording to the merits of the cause, without regard
to the quality of the parties. The natives must not

594

DEUTERONOMY, I.

be suffered to abuse the strangers, any more than
the rtrangers to insult the natives, or to encroach
upon them: the great must not be suffered to op
press the small, or to crush them, any more than
the small to rob the great, or to affront them. No
faces must be known in judgment, but unbribed
unbiassed equity must always pass sentence. [3. ]
To be resolute and courageous; " Ye shall not be
afraid of the face of man. Be not overawed to do
an ill thing, either by the clamours of the crowd,
or by the menaces of those that have power in their
hands." And he gave them a good reason to en
force this charge, " For the judgment is God's.
You are God's vicegerents, you act for him, and
therefore must act like him; you are his represen
tatives, but if you judge unrighteously, you misre-
S resent him. The judgment is his, and therefore
e will protect you in doing right; and will cer
tainly call you to account if you do wrong." And,
(Lastly,) He allowed them to bring all difficult
cases to him, and he would always be ready to hear
and determine, and to make both the judges and
the people easy. Happy art thou, 0 Israel, in
such a prince as Moses was.
19. And when we departed from Horeb,
we went through all that great and terrible
wilderness, which you saw by the way of
the mountain ofthe Amorites, as the Lord
our God commanded us; and we came to
Kadesh-barnea. 20. And I said unto you,
Ye are come unto the mountain of the
Amorites, which the Lord our God doth
give unto us. 21. Behold, the Lord thy
God hath set the land before thee : go up
and possess it, as the Lord God of thy
fathers hath said unto thee ; fear not, neither
be discouraged. 22. And ye came near un
to me every one of you, and said, We will
send men before us, and they shall search
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 ye
would not go up, but rebelled against the
commandment of the Lord your God. 27.
And ye murmured in your tents, and said,
Because the Lord hated us, he hath brought
us forth out of the land of Egypt, to deliver
us into the hand of the Amorites, to destroy
us. 28. Whither shall we go up? our
brethren have discouraged our heart, say
ing, 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 before you, he shall fight for you, ac
cording to all that he did for you in Egypt
before your eyes; 31. And in the wilder
ness, 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 believe the Lord your
God, 33. Who went in the way before you,
to search you out a place to pitch your tents
in, in fire by night, to show you by 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 fathers,
36. Save Caleb the son of Jephunneh ; he
shall see it ; and to him will I give the land
that he hath trodden upon, and to his chil
dren, 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 Joshua the son
of Nun, which standeth before thee, he shall
go in thither: encourage him; for he shall
cause Israel to inherit it. 39. Moreover,
your little ones, which ye said should be a
prey, and your children, which in that day
had no knowledge between good and evil,
they shall go in thither, and unto them will
I give it, and they shall possess it. 40. But
as for you, turn ye, and take your journey
into the 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 commanded us. And
when ye had girded on every man his wea
pons 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 ; for
I am not among you; lest ye be smitten
before your enemies. 43. So I spake unto
you ; and you would not hear, but rebelled
against the commandment of the Lord, and
went presumptuously up into the hilL 44.
And the Amorites, which dwelt in that
mountain, came out against you, and chased
you as bees do, and destroyed you in Seir,
even unto Hormah. 45. And ye returned,
and wept before the Lord ; but the Lord
would not hearken to your voice, nor give
ear unto you. 46. So ye abode in Kadesh
many days, according unto the days that ye
abode there.
Moses here makes a large rehearsal of that fatal
turn which was given them by their own sins, and
God's wrath, when, from the very borders of Ca
naan, the honour of conquering it, and the pleasure
of possessing it, the whole generation was l.u tried

DEUTERONOMY, h

595

oack into the wilderness, and their' carcases fell
there. It was a memorable story; we read it
Numb. 13, and 14, but divers circumstances are
found here, which are not related there.
1. He reminds them of their march from Horeb
to Kadesh-barnea, (v. 19.) through that great and
terrible wilderness. This he takes notice of, (1.)
To make them sensible of the great goodness of
God to them, in guiding them through so great a
wilderness, and protecting them from the mischiefs
they were surrounded with in such a terrible wil
derness. The remembrance of our dangers should
make us thankful for our deliverances. (2.) To
aggravate the folly of those, who, in their discon
tent, would have gone back to Egypt through the
wilderness, though they had forfeited, and had no
reason to expect, the divine conduct, in such a
retrograde motion.
2. He shows them how fair they stood for Ca
naan at that time, v. 20, 21. He told them with
triumph, The land is set before you, go up, and
possess it. He lets them see how near they were
to a happy settlement, when they put a bar in their
own door, that their sin might appear the more
exceeding sinful. It will aggravate the eternal
ruin of hypocrites, that they were not far from the
kingdom of God, and yet came short, Mark 12. 34.
3. He lays the blame of sending the spies, upon
them, which did not appear in Numbers; there it
is said (ch. 13. 1, 2.) that the Lord directed the
sending of them, but here we find that the people
first desired it, and God, in permitting it, gave
them up to their own counsels, v. 22. Ye said, we
will send men before us. Moses had given them
God's word; (v. 20, 21.) but they could not find in
their hearts to rely upon that: human policy goes
further with them than divine wisdom, and they
will needs light a candle to the sun. As if it were
not enough that they were sure of a God before
them, they must send men before them.
4. He repeats the report which the spies brought
ofthe goodness of the land, which they were sent to
survey, v. 24, 25. The blessings which God has
promised, are truly valuable and desirable, even
the unbelievers themselves being judges: never any
looked into the Holy Land, but they must own it a
good land. Yet they represented the difficulties
ol conquering it as insuperable; (v. 28.) as if it
were in vain to think of attacking them either by
battle, for the people are taller than we, or by
siege, for the cities are walled up to heaven; an hy
perbole which they made use of to serve their dl
purpose, which was to dishearten the people, and
perhaps they intended to reflect upon the God of
heaven himself, as if they were able to defy him,
like the Babel-builders, the top of whose tower
must reach to heaven, Gen. 11. 4. Those places
only are walled up to heaven,_ that are compassed
with God's favour as with a shield.
5. He tells them what pains he took with them
to encourage them, when their brethren had said so
much to discourage, them, (v. 29.) Then 1 said
unto you, Dread not. Moses suggested enough to
have stilled the tumult, and to have kept them with
their faces toward Canaan. He assured them that
God was present with them, and President among
them, and Would certainly fight for them, v. 30.
As for proof of his power over their enemies, he
refers them to what they had seen in Egypt, where
their enemies had all possible advantages against
them, and yet were humbled, and forced to yield,
•v. 30. And for proof of God's good-will to them,
and the real kindness which he intended them, he
refers them to what they had seen in the wilderness,
(v. 31, 33.) through which they had been guided
by the eye of divine wisdom, in a pillar of cloud
and fire, which guided both their motions and their

rests; and had been carried in the arms of divine
grace, with as much care and tenderness as ever
any child was borne m the arms of a nursing father.
And was there any room left to distrust this God?
Or were they not the most ungrateful people in the
world, who, after such sensible proofs of the divine
goodness, hardened their hearts in the day of temp
tation? Moses had complained once, that God had
charged him to carry this people as the nurdng
father doth the sucking child; (Numb. 11. 12.) but
here he owns that it was God that so carried them,
and perhaps this is alluded to, (Acts 13. 18.) where
he is said to bear them, or to suffer their manners.
6. He charges them with the sin which they were
guilty of upon this occasion. Though those whom
he was now speaking to, were a new generation,
yet he lays it upon them, Ye rebelled, and ye mur
mured; for many of these were then in being,
though under twenty years old, and perhaps were
engaged in the riot; and the rest inherited their
fathers' vices, and smarted for them. Observe
what he lays to their charge; (l.S Disobedience,
and rebellion against God's law. Ye would not go
up, but rebelled, v. 26. The rejecting of God's
favours is really a rebelling against his authority.
(2.) Invidious reflections upon God's goodness.
They basely suggested, (v. 27.) Because the Lord
hated us, he brought us out of Egypt. What
could have been more absurd, more disingenuous,
and more reproachful to God? (3. ) An unbelieving
heart at the bottom of all this, (v. 32.) Ye did not
believe the Lord your God. All your disobedience
to God's laws, and distrust of his power and good
ness, flow from a disbelief of his word. A sad pass
it is come to with us, when the God of eternal truth
cannot be believed.
7. He repeats the sentence passed upon them for
this sin, which now they had seen the execution of.
(1. ) They were all condemned to die in the wilder
ness, and none of them must be suffered to enter
Canaan, except Caleb and Joshua, v. 34 . . 38. So
long they must continue their wanderings in the
wilderness, that most of them would drop off of
course, and the youngest of them should be cut off.
Thus they could not enter in because of unbelief.
It was not the breach of any of the commands of
the law that shut them out of Canaan, no, not the
golden calf, but their disbelief of that promise
which was typical of gospel-grace, to signify that
no sin will ruin us but unbelief, which is a sin
against the remedy. (2. ) Moses himself afterward
fell under God's displeasure, for a hasty word
which they provoked him to speak; (v. 37.) The
Lord was angry with me for your sakes. Because
all the old stock must go off, Moses himself must
not stay behind. Their unbelief let death into the
camp, and, having entered, even Moses falls within
his commission. (3.) Yet here is mercy mixed
with wrath. [1.] That though Moses might not
bring them into Canaan, Joshua should, (v. 38.)
Encourage him; for he would be discouraged from
taking up a government which he saw Moses him
self fall under the weight of; but let him be assured
that he shall accomplish that for which he is raised
up, he shall cause Israel to inherit it. Thus what
the law could not do in that it was weak, Jesus, our
Joshua, does by bringing in the better hope. [2.]
That though this generation should not enter into
Canaan, the next should, v. 39. As they had been
chosen for their fathers' sakes, so their children
might justly have been rejected for their sakes.
But mercy rejoiceth against judgment.
8. He reminds them of their foolish and fruitless
attempt to get this sentence reversed, when it was
too late. (1.) They tried it by their reformation,
in this particular; whereas they had refused to go
up against the Canaanites, now they would go up,

596

DEUTERONOMY, ft.

in all haste, and they girded, oh their weapons of war
for that purpose, v. 41. Thus, when the door is
shut, and the day of grace over, there will be found
those that stand without and knock. Bui this
which looked like a reformation, proved but a fur
ther rebellion; God, by Moses, prohibited the at
tempt; (v. 42.) yet they went presumptuously up to
the hill, (v. 43.) acting now in contempt Of the
threatening, as before in contempt of the promise,
as if they were governed by a spirit of contradic
tion; and it sped accordingly; (v. 44.) they were
chased and destroyed, and by this defeat which
they suffered, when they had provoked God to
leave them, they were taught what success they
might have had if they had kept themselves in his
love. (2.) They tried by their prayers and tears
to get the sentence reversed, (v. 45.) They re
turned and Wept before the Lord. While they
were fretting and quarrelling, it is said, (Numb. 14.
1. ) They Wept that night; those were tears of re
bellion against God, these were tears of repentance
and humiliation before God. Note, Tears of dis
content must be wept over again; the sorrow of the
world worketh death, and is to be repented of; it is
hot so with godly sorrow, that will end in joy. But
their weeping was all to no purpose, The Lord
would not hearken to your voice, because you would
not hearken to his; the decree was gone forth, and,
like Esau, they found no pla^e of repentance,
though they sought it carefully with tears.
CHAP. II.
Moses, in this chapter, proceeds in the rehearsal of God's
providences concerning Israel in their way to Canaan,
yet preserves not the record of any thing that happened
during their tedious march back to the Red-sea, in which
they were almost 38 years, but passes that oyer in
silence, as a dark time ; and makes his narrative to begin
again when they faced about toward Canaan, (v. 1 . . 3. )
and drew toward the Countries that were inhabited, con
cerning which God here gives them direction, I. What
nations they must not give any disturbance to. 1. Not
to the Edomites, v. 4. .8. 2. Not to the Moabites,
(v. 9.) of the antiquities of whose country, with that of
the Edomites, he gives Some account, v. 10. .12. And
here comes in an account of their passing the river
Zered, v. 13. . 16. 3. Not to the Ammonites, of Whose
country here is some account given, v. 17.. 23. II.
What nations they should attack and conquer. They
must begin with Sihon, king of the Amorites, v. 24 . . 26.
And accordingly, 1. They had a fair occasion of quar
relling with him, v. 26 . . 32. 2. God gave them a com
plete victory over him, v. 33 . . 37.
1. r | THEN we turned, and took our jour-
JL ney into the wilderness, by the way
of the Red Sea, as the Lord spake unto
me : and we compassed mount Seir many
days. 2. And the Lord spake unto me,
saying, 3. Ye have compassed this moun
tain long enough : turn you northward. 4.
And command thou the people, saying, Ye
are to pass through the coast of your bre
thren the children of Esau, which dwell in
Seir; and they shall be afraid of you : take
ye good heed unto yourselves therefore : 5.
Meddle not with 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 Esau for a possession. 6. Ye shall
buy meat of them for money, that ye may
eat ; and ye shall also buy water of them
for money, that ye may drink. 7. For the
Lord thy God hath blessed thee in all the
works of thy hand ; he knoweth thy walk

ing through this great wilderness: these
forty years the Lord thy God hath been
with thee, thou hast lacked nothing.
Here is, 1. A short account ofthe long stay of Is
rael in the Wilderness; We compassed mount .Seir
many days, v. 1. Near 38 years they wandered in
the deserts of Seir; probably, in some of their rests
they stayed several years, and never stirred; God
by this not only chastised them for their murmuring
and unbelief, but, (1.) Prepared them for Canaan,
by humbling them for sin, teaching them to mortify
their lusts, to follow God, and to comfort them
selves in him. It is a work of time to make souls
meet for heaven, and it must be done by a long
train of exercises. (2.) He prepared the Canaan
ites for destruction: all this time the measure of
their iniquity was filling up; and though it might
have been improved by them as a Space to repent
in, it was abused by them to the hardening cf their
hearts. Now that the host of Israel was once re
pulsed, and after that, was so long entangled, and
seemingly lost, in the wilderness, they were secure,
and thought the danger was over from that quarter,
which would make the next attempt of Israel upoii
them the more dreadful.
2. Orders given them to turn toward Canaan.
Though God contend long, he Will not contend for
ever. Though Israel may be long kept waiting for
deliverance and enlargement, it will come at last;
The vision is for an appointed time, and at the end
it shall speak, and not lie.
3. A charge given them not to annoy the Edom
ites: (1.) They must not offer any hostility to theiri
as enemies; (v. 4, 5.) Meddle not with them. [1.1
They must not improve the advantage they had
against them, by the fright they would, be put into
upon Israel's approach. " They shall be afraid of
you, knowing your strength and numbers, and the
power of God engaged for you; but think not that
because their fears make them an easy prey, you
may therefore prey upon them; no, take heed tb
yourselves. " There is need of great caution, and a
strict government of our own spirits, to keep our
selves from injuring those Whom we have an advan
tage against. Or, this caution is given to the
gnnces; they must not only not meddle with the
.domites themselves, but not permit any of the
soldiers to meddle with them. [2.] They must
not avenge upon the Edomites the affront they gave
them in refusing them passage through their coun
try, Numb. 20. 21. Thus before God brought
Israel to destroy their enemies iii Canaan, he taught
them to forgive their enemies in Edom. [3.]
They must not expect to have any part of their
land given them for a possession; mount Seir was
already settled upon the Edomites, and they must
not, under pretence of God's 'covenant and conduct,
think to seize for themselves all they could lay hand
on. Dominion is not founded in grace. God's
Israel shall be Well-placed, but must not expect to
be placed alone in the midst of the earth, Isa. 5. 8.
(2.) They must trade with them as neighbours:
buy meat and water of them, and pay for what they
bought; (v. 6.) religion must never be made a cloak
for injustice. The reason given, (v. 7. ) is, because
God hath blessed thee, and hitherto thou hast
lacked nothing; and therefore, [1.] "Thou needest
not beg; scorn to be beholden to Edomites, when
thou hast a God all-sufficient to depend upon.
Thou hast wherewithal to pay for what thou callest
for, (thanks to the divine blessing!) use therefore
what thou hast, use it 'cheerfully, and do not spunge
upon the Edomites." [2.] "Therefore thou must
not steal. Thou hast experienced the care of the
divine providence concerning thee, in confidence of
which, for thp future, and in a firm belief of its

DEUTERONOMY. II.

mi

sufficiency, never use any indirect methods for thy
supply. Live by thy faith, and not by thy- sword. '
(J. 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 wilderness of
Moab. 9. And the Lord said unto me,
Distress riot the Moabites, neither contend
with them in battle; for I will not give thee
of their land for a possession, because I
have given Ar unto the children of Lot for
a possession. 10. The Emims dwelt therein
in times past, a people great, and many,
and tall, as the Anakims; 11. 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 destroyed them from before
(hem, and dwelt in their stead ; as Israel
did unto the land of his possession, which
the Lord gave unto them. 13. Now rise
up, said I, and get you over the brook
Zered : and we went over the brook Zered.
i 4. And the space in which we came from
Kadesh-bamea, until We were come over
the brook Zered, was thirty and eight
years; until all the generation of the men
of war were wasted out from among the
host, as the Lord sware unto them. 1 5.
For indeed the hand of the Lord was
against them, to destroy them from among
the host, until they were consumed. 16.
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,
saying, 1 8. Thou art to pass over through
Ar, the coast of Moab, this day. 19. And
when thou comest nigh over against the
children of Ammon, distress them not, nor
meddle with them: for 1 will not give thee
of the land of the children of Ammon any
possession; because I have given it unto
the children of Lot for a possession. 20.
(That also was accounted a land of giants:
giants dwelt therein in old time, and the
Ammonites called them Zamzummins ; 21.
A people great, and many, and tall, as the
Anakims; but the Lord destroyed them
before them; and they succeeded them,
and dwelt in their stead: 22. As he did to
the children of Esau, which dwelt in Seir,
when he destroyed 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 Caphtorims, which came
forth out of Gaphtor, destroyed them, and
dwelt in their stead.)

It is observable here that Moses, speaking ofthe
Edomites, (v. 8.) tails them our brethren, the chil
dren of Esau; though they had been unkind to Is
rael, in refusing them a peaceable passage through
their country, yet he calls them, brethren. For
though our relations fail in their duty to us, we must
retain a sense of the relation, and not be wanting in
our duty to them, as there is occasion.
Now in these verses we have,
1. The account which Moses gives ofthe original
of the nations which he had here occasion to speak
of; the Moabites, Edomites, and Ammonites. We
know very well, from other parts of his history,
whose posterity they were, but here he tells us how
they came to these countries in which Israel found
them; they were not the aborigines, or first plan
ters. But, (1. ) The Moabites dwelt in a country
Which had belonged to a numerous race of giants",
called Emims, that is, terrible ones; as tall as the
Anakims, and perhaps more fierce, v. 10, 11. (2.)
The Edomites in like manner dispossessed the Ho
rims from mount' Seir, and took their country, (v.
36.

12

and agaih, v. 22.) of which we read, Gen.
(3.)Th

20. (3. ) The Ammonites likewise got possession
of a country that had formerly been inhabited by
giants, called Zamzttmmims, crafty men, or wicked
men; (v. 20, 21.) probably, the same that are call
ed Zuzims, Gen. 14. 5. He illustrates these re
marks by ah instance older than any of these; the
Caphtorims (who were akin to the Philistines, Gen.
10. 14. ) drove the Avims out of their country, and
took possession of it, v. 23. The learned Bishop
Patrick supposes these Avites,being expelled hence,
to have settled in Assyria, and to be the same peo-
Sle we read of under that name, 2 Kings 17. 31.
Tow these revolutions are recorded, [1.] To show
how soon the world was peopled after the flood; so
well peopled, that when a family grew numerous,
they could not find a place to settle in, at least, in
that part of the world, but they must drive out
those that Were already settled. [2.] To show that
the race is not to the swift, nor the battle to the
strong. Giants were expelled by those of ordinary
stature; for, probably, these giants, like those be
fore the flood, (Gen. 6. 4.) were notoridus for impi
ety and oppression, which brought the judgments
of God upon them, against which their great
strength Would be no defence. [3.] To show what
uncertain things worldly possessions are, and how
often they change their owners: it was so of old>,
and ever will be so. Families decline, and from
them estates are transferred to families that in
crease; so little constancy or continuance is there in
these things! [4.^ To encourage the children of
Israel, who were now going to take possession of
Canaan, against the difficulties they would meet
with, and to show the unbelief of those that were
afraid of the sons of Anak, to whom the giants, here
said to be conquered, are compared, v. 11, 21. If
the providence of God had done this for Moabites
and Ammonites, much more would his promise do
it for Israel his peculiar people.
2. The advances which Israel made towards Ca
naan. They passed by the way ofthe wilderness of
Moab, (v. 8.) and then went over the brook or vale
of Zered, (v. 13.) "and there Moses takes notice of
the fulfilling of the. word which God had spoken
concerning them; that none of those that were num
bered at mount Sinai, should see the land that God
had promised, Numb. 14. 23. According to that
sentence, now that they began to set their faces to
ward Canaan, and to nave it in their eye, notice is
taken of their being all destroyed and consumed,
and not a man of them left, v. 14. Common pro ¦
vidence, we may observe, in about 38 years, ordi
narily raises a new generation, so that in that time
few remain of the old one; but here it was entirely

598

DEUTERONOMY, II.

new, and none at all remained but Caleb and Josh
ua: for indeed the hand of the Lord was against
them, v. 15. Those cannot but waste, until they
are consumed, who have the hand of God against
them. Observe, Israel is not called to engage with
the Canaanites till all the men of war, the veteran
regiments, that had been used to hardship, and had
learned the art of war from the Egyptians, were
consumed and dead from among the people; (v. 16.)
that the conquest of Canaan, being effected by a
host of new-raised men, trained up in a wilderness,
the excellency of the power might the more plainly
appear to be of God, and not of men.
3. The caution given them, not to meddle with
the Moabites or Ammonites, whom they must not
disseise, nor so much as disturb, in their posses
sions. Distress them not, nor contend with them,
v. 9. Though the Moabites aimed to ruin Israel,
(Numb. 22. 6.) yet Israel must not aim to ruin
them. If others design us a mischief, that will not
justify us in designing them a mischief. But why
must not the Moabites and Ammonites be meddled
with? (1.) Because they were the children of Lot,
(v. 9, 19.) righteous Lot, who kept his integrity in
Sodom. Note, Children often fare the better in
this world for the piety of their ancestors; the seed
of the upright, though they degenerate, yet are
blessed with temporal good things. (2. ) Because
the land they were possessed of, was what God had
fiven them, and he did not design it for Israel.
iven wicked men have a right to their worldly
possessions, and must not be wronged. The tares
are allowed their place in the field, and must not
be rooted out until the harvest God gives and pre
serves outward blessings to wicked men, to show
that these are not the best things, but he has better
in store for his own children.
24. Rise ye up, take your journey, and
pass over the river Arnon : behold, I have
given into thy hand Sihon the Amorite, 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 because of thee. 26. And I
sent messengers out of the wilderness of
Kedemoth, unto Sihon king of Heshbon,
with words of peace, saying, 27. Let me
pass through thy land : I will go along by
the highway ; I will neither 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 I may
drink : only I will pass through on my feet ;
29. (As the children of Esau which dwell
in Seir, and the Moabites which dwell in
Ar, did unto me ;) until I shall pass over
Jordan, into the land which the Lord our
God giveth us. 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 appeareth this
day. 31. And the Lord said unto me,
Behold, I have begun to give Sihon and his
land before thee : begin to possess, that thou

mayest inherit his land. 32. Then Sihoii
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 eyery 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 ri
ver, even unto Gilead, there was not one
city too strong for us : the Lord our God
delivered all unto us. 37. Only unto the
land ofthe children of Ammon thou earnest
not, nor unto any place of the river Jabbok,
nor unto the cities in the mountains, nor
unto whatsoever the Lord our God forbade
us. God having tried the self-denial of his people, in
forbidding them to meddle with the Moabites and
Ammonites, and they having quietly passed by
those rich countries, and, though superior in num
ber, not made any attack upon them, here he re
compenses them for their obedience by giving them
possession of the country of Sihon king of the Amo
rites. If we forbear what God forbids, we shall
receive what he promises, and shall be no losers at
last by our obedience, though it may seem for the
present to be our loss. Wrong not others, and God
shall right thee.
1. God gives them commission to seize upon the
country of Sihon king of Heshbon, v. 24, 25. This
was then God's way of disposing of kingdoms, but
such particular grants are not now either to be ex
pected or pretended. In this commission, observe,
(1. ) Though God assured them that the land should
be their own, yet they must bestir themselves, and
contend in battle with the enemy. What God gives,
we must endeavour to get. (2.) God promises that
when they fight, he will fight for them. Do you
begin to possess it, and I will begin to put the dread
of you upon them. God would dispirit the enemy,
and so destroy them; would magnify Israel, and so
terrify all those against whom they were commis
sioned. See Exod. 15. 14.
2. Moses sends to Sihon a message of peace, and
only begs a passage through this land, with a pro
mise to give his country no disturbance, but the
advantage of trading for ready money with so great
a body, v. 26«-29. Moses herein did neither diso
bey God, who bid him contend with Sihon, nor
dissemble with Sihon; but doubtless it was by divine
direction that he did it, that Sihon might be left
inexcusable, though God hardened his heart. This
may illustrate the method of God's dealing with
those to whom he gives his gospel, but does not give
grace to believe it.
3. Sihon began the war; (v. 32.) God having
made his heart obstinate, and hid from his eyes the
things that belonged to his peace, (v. 30.) that he
might deliver him into the hand of Israel. Those
that meddle with the people of God, meddle to their
own hurt; and God sometimes ruins his enemies by
their own resolves. See Mic. 4. 11-. 13. Rev.
16. 14.
4. Israel was victorious. (1.) They put all the
Amorites to the sword, men, women, and children;
(v. 33, 34.) this they did as the executioners of

DEUTERONOMY, III.

&y*J

(Sod's wrath; now the measure of the Amorites' ini
quity was full, (Gen. 15, 16.) and the longer it was
in the filling, the sorer was the reckoning at last.
This was one of the devoted nations, they died not
as Israel's enemies; but as sacrifices to divine jus
tice, in the offering of which sacrifices Israel was
employed, as a kingdom of priests. The case being
therefore extraordinary, it ought not to be drawn
into a precedent for military executions, which
make no distinction, and give no quarter: they will
have judgment without mercy, that show no mercy.
(2.) They took possession of all they had; their ci
ties, (v. 34.) their goods, (v. 35.) and their land, v.
36. The wealth ofthe sinner is laid up for the just.
What a new world did Israel now come into! Most
of them were born, and had lived all their days, in
a vast howling wilderness, where they knew not
what either fields or cities were, had no houses to
dwell in, and neither sowed nor reaped; and now
of a sudden to become masters of a country so well-
built, so well-husbanded, this made them amends
for their long waiting, and yet it was but the ear
nest of a great deal more. Much more joyful will
the change be which holy souls will experience,
when they remove out of the wilderness of this
world to the better country, that is, the heavenly;
to the city that has foundations.
CHAP. III.
Moses, in this chapter, relates, I. The conquest of Og,
king of Bashan, and the seizing of his country, v. 1 ¦ ¦ 1 1.
11. The distribution of these new conquests to the two
tribes and a half, v. 12 . . 17. Under certain provisos and
limitations, v, 18. .20. III. The encouragement given
to Joshua to carry on the war which was so gloriously
begun, v. 21, 22. IV. Moses's request to go over into
Canaan, (v. 23. .25.) with the denial of that request, but
the grant of an equivalent, v. 26. .29.
1. f I THEN we turned, and went up the
JL 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 deli
ver him, and all his people, and his land,
into thy hand; and thou shalt do unto him
as thou didst unto Sihon king of the Amo
rites, which dwelt at 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, until none was left to
him remaining. 4. And we took all his ci
ties 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 fenced
with high walls, gates and bars ; besides un-
walled towns a great many. 6. And we
utterly destroyed them, as we did unto S>-
hon king of Heshbon, utterly destroying f lie
men, women, and children, of every city.
7. But all the cattle, and the spoil of the
cities, we took for a prey to ourselves. 8.
And we took at that time, out of the hand
of the two kings of the Amorites, the land
that was on this side Jordan, from the river
of Arnon unto mount Hermon ; 9. (Which
Hermon the Sidonians call Sirion ; and the
Amorites call it Shenir; 10. All the cities
of the plain, and all Gilead, and all Bashan,

unto Salchah and Edrei, cities of the king
dom of Og in Bashan. 11. For only Og
king of Bashan remained of the remnant of
giants ; behold, his bedstead was a bedstead
of iron: is it not in Rabbath of the children
of Ammon ? nine cubits was the length
thereof, and four cubits the breadth of it, af
ter the cubit of a man.
We have here another brave country delivered
into the hand of Israel, that of Bashan; the conquest
of Sihon is often mentioned together with that of Og,
to the praise of God, the rather because in these
Israel's triumphs began, Ps. 135. 11. — 136. 19, 20.
See, 1. How they got the mastery of Og, a very
formidable prince; (1.) Very strong, for he was of
the remnant of the giants; (v. 11.) his personal
strength was extraordinary; a monument of which
was preserved by the Ammonites in his bed stead,
which was showed as a rarity in their chief city.
You might guess at his weight by the materials of
his bed stead, it was iron, as if a bed stead of wood
were too weak for him to trust to; and you might
guess at his stature by the dimensions of it, it was
nine cubits long, and four cubits broad; which, sup
posing a cubit to be but half a yard, (and some
learned men have made it appear to be somewhat
more,) Was four yards and a half long, and two
yards broad; and if we:allowhis bedstead to be
two cubits longer than himself, and that is as much
as we need allow, he was three yards and a half
high, double the stature of an ordinary man, and
every way proportionable, yet they smote him, v.
3. Note, When God pleads his people's cause, he
can deal with giants as with grashoppers. jNo
man's might can secure him against the Almighty.
The army of Og was very powerful, for he had the
command of sixty fortified cities, beside unwalled
towns, v. 5. Yet all this was nothing before God's
Israel, when they came with commission to destroy
him. (2.) He was very stout and daring; he came
out against Israel to battle, v. 1. It was wonder
ful that he did not take warning by the ruin of
Sihon, and send to desire conditions of peace; but
he trusted to his own strength, and so was harden
ed to his destruction. Note, Those that are not
awakened by the judgments of God upon others,
but persist in their defiance of heaven, are ripening
apace for the like judgments upon themselves, Jer!
3. 8. God bade Moses not fear him, v. 2. If Mo
ses himself was so strong in faith as not to need the
caution, yet it is probable that the people needed it;
and for them these fiesh assurances are designed,
" / will deliver him into thine hand; not only deli
ver thee out of Ms hand, that he shall not be thy
ruin, but deliver him into thy hand, that thou shaft
be his ruin, and make him pay dear for his at
tempt." He adds, Thou shalt do to him as thou
didst to Sihon; intimating that they ought to be en
couraged by their former victory to trust in God for
another victory, for he is God, and changeth not.
How they got possession of Bashan, a very desi
rable country. They took all the cities, (v. 4. ) and
all the spoil of them, v. 7. They made them all
their own, v. 10. So that now they had in their
hands all that fruitful country which lay east of
Jordan, from the river Arnon unto Hermon, v. 8.
Their conquering and possessing these countries
was intended, not only for the encouragement of
Israel in the wars of Canaan, but for the satisfaction
of Moses before his death; because he must not live
to see the completing of their victory and settle
ment, God thus gives him a specimen of it. Thus
the Spirit is given to them that believe, as the ear
nest of their inheritance, until the redemption of the
purchased possession.

000

DEUTERONOMY, III.

12. And this land, which we possessed at
lhat 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 Mdnasseh took all the country of
Argob, unto the coasts of Jeshuri and Maa-
chathi; and called them after his own
name, Bashan-havoth-jair, unto this day.
15. And I gave Gilead unto Machir. 16.
And unto the Reubenites, and unto the
Gadites, I gave from Gilead even unto the
river Arnon, half the valley, and the border,
even unto the river Jabbok, which is the
border of the children 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, under Ashdoth-pis-
gah eastward. 1 8. And I commanded you
at that time, saying, The Lord your God
hath given you this land to possess it : ye
shall pass over armed before your brethren
the children of Israel, all that are meet for
the war. 19. But your wives, and your
little ones, and your cattle, (for I know that
ye have much cattie,) shall abide in your
cities which I have given you ; 20. Until
the Lord have given rest unto your breth
ren, as well as unto you, and 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 possess
ion which I have given you.
Having showed how this country which they
were now in, was conquered, in these verses he
shows how it was settled upon the Reubenites, Gad
ites, and half tribe of Manasseh, which we had the
story of before, Numb. 32. Here is the rehearsal.
1. Moses specifies the particular parts of the
country that were allotted to each tribe; especially
the distribution of the lot to the half tribe of Ma
nasseh, the subdividing of which tribe is observable.
Joseph was divided into Ephraim and Manasseh;
Manasseh was divided into one half on the one side
Jordan, and the other half on the other side: that
here on the east side Jordan was again divided into
two great families, which had their several allot
ments, Jair, v. 14, Machir, v. 15. And perhaps
Jacob's prediction of the smallness of that tribe was
now accomplished in these divisions and subdivi
sions. Observe that Bashan is here called the land
ofthe giants, because it had been in their possess
ion, but Og was the last of them. These giants, it
seems, had lost their country, and were rooted out
of it sooner than any of their neighbours; for they
who, presuming upon their strength and stature,
had their hand against every man, had every man's
hand against them, and went down slain to the pit,
though they were the terror of the mighty in the
land of the living.
2. He repeats the condition of the grant which
they had already agreed to, v. 18 . . 20. That they

should send a strong detachment over Jordan to
lead the van in the conquest of Canaan, who shouVd
not return to their families, at least, not to settle,
(though for a time they might retire thither into
winter quarters, at the end of a campaign,) till they
had seen their brethren in as full possession of their
respective allotments, as themselves were now in
of their's. They must hereby be taught not to look
at their own things only, but at the things of others,
Phil. 2. 4. It illbecomes an Israelite to be selfish;
and to prefer any private interest before the public
welfare. When we are at rest, we should desire to
see our brethren at rest too, and should be ready to
do what we can towards it; for we are not born for
ourselves, but are members one of another. A good
man cannot rejoice much in the comforts of his fam
ily, unless withal he sees peace upon Israel, Ps.
128. 6.
21. And I commanded 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 passest. 22. Ye
shall not fear them: for the Lord your
God, he shall fight for you. 23. And I be
sought the Lord at that time, saying, 24.
O Lord God, thou hast begun to show thy
servant thy greatness and thy mighty hand :
for what god is there in heaven or in earth
that can do according to thy works, and ac
cording to thy might ? 25. I pray 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, Let it
suffice thee ; speak no more unto me of this
matter. 27. Get thee up into the top of
Pisgah, and lift up thine eyes westward, and
northward, and southward, and eastward,
and behold it with thine eyes : for thou shalt
not go over this Jordan. 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.
Here is,
I. The encouragement which Moses gave to Josh
ua, who was to succeed him in the government, v.
21, 22. He commanded him not to fear. Thus
those that are aged and experienced in the service
of God, should do all they can to strengthen the
hands of those that are young, and setting out in re
ligion. Two things he would have him consider for
his encouragement; 1. What God had done. Josh
ua had seen what a total defeat God had given by
the forces of Israel to these two kings, and from
thence he might easily infer, so shall the Lord do to
all the rest of his kingdoms, which we are to make
war upon. He must not only infer from thence;
that thus the Lord can do with them all, for his
arm is not shortened, but thus he will do, for his
puipose is not changed; he that has begun, will
finish; as for God, his worship is perfect Joshua
had seen it with his own eyes. And the more we
have seen of the instances of divine wisdom, power,
and goodness, the more inexcusable we are, if wf

DEUTERONOMY, III.

601

fear what fiesh can do unto us. 2. What God had
promised. The Lord your God, he shall fight for
you; and that cause cannot be but victorious, which
the Lord of Hosts fights for. If God be for us, who
can be against us, so as to prevail? We reproach
our Leader if we follow him with trembling.
II. The prayer which Moses made for himself,
and the answer which God gave to that prayer.
1. His prayer was, that, if it were God's will, he
might go before Israel over Jordan into Canaan. At
that time, when he had been encouraging Joshua to
fight Israel's battles, taking it for granted that he
must be their leader; upon that occasion, he was
touched with an earnest desire to go over himself,
which expresses itself not in any passionate and im
patient complaints, or reflections upon the sentence
he was under, but in humble prayers to God for a
gracious reversing of it. i" besought the Lord.
Note, We should never allow any desires in our
hearts, which, we cannot in faith offer up to God by
prayer; and what desires are innocent, let them be
presented to God. We have not, because we ask not.
Observe, (1.) Whathe pleads here. Two things;
[1.] The great experience which he had had of
God's goodness to him in what he had done for Is
rael. " Thou hast begun to show thy servant thy
greatness. Lord, perfect what thou hast begun.
Thou hast given me to see thy glory in the conquest
of these two kings, and the sight has affected me
with wonder and thankfulness; O let me see more
of the outgoings of my God, my King! This great
work, no doubt, will be carried on and completed,
let me have the satisfaction of seeing it." Note,
the more we see of God's glory in his works, the
more we shall desire to see. The works of the
Lord are great, and therefore are sought out more
and more of all them that have pleasure therein.
[2.] The good impressions that had been made
upon his heart by what he had seen; for what God
is there in heaven or earth, that can do according to
thy works! The more we are affected with what
we have seen of God, and of his wisdom, power and
goodness, the better we are prepared for further
discoveries. Those shall see the works of God,
that admire him in them. Moses had thus express
ed himself concerning God and his works, long be
fore, (Exod^ 15. 11.) and he still continues of the
same mind, that there aret no works worthy to be
compared with God's works, Ps. 86. 8. '
(2.) What he begs. I pray thee let me go over,
v. 25. God had said, he should not go over; yet
he prays that he might; not knowing but that
the threatening was conditional, for it was not rati
fied with an oath, as that concerning the people
was, that they should not enter. Thus Hezekiah
prayed for his own life, and David for the life of
his child, after both had been expressly threatened;
and. the former prevailed, though the latter did
not. Moses - remembered the time, when he by
prayer prevailed with God to recede from the de
clarations which he had made of his wrath against
Israel, Exod. 32 14. And why might he not hope
in like manner to prevail for himself? Let me go
over and see the good land. Not, "Let me go over
and be a prince and a ruler there;" he seeks not
his own honour, Js content to resign the government
to Joshua; but, "Let me go to be a spectator of thy
kindness to .Israel; to see what I believe concern
ing the goodness of the land of promise. " How pa
thetically does he speak of Canaan, that good land,
that goodly mountain! Note, Those may hope to
obtain and enjoy God's favours, that know how to
value them. What he means by that goodly moun
tain, we may learn from Ps. 78. 54. where it is said
of God's Israel, that he brought them to the border
of his sanctuary, even to this mountain which his
right hand had purchased: where it is plainly to be
Vol. i.— 4 G

understood of the whole land of Canaan, yet with
an eye to the sanctuary, the glory of it.
2. God's answer to this prayer had in it a mixture
of mercy and judgment, that he might sing unto
God of both.
(1.) There was judgment in the denial of his re
quest, and that in something of anger too, v. 26,
The Lord was wroth with me for your sakes. God
not only sees sin in his people.but is much displeas
ed with it; and even those that are delivered from
the wrath to come, yet may lie under the tokens of
God's wrath in this world, and may be denied some
particular favour which their hearts are much set
upon. God is a gracious, tender, loving Father; but
he is angry with his children when they do amiss,
and denies them many a thing that they desire and
are ready to cry for. But how was he wroth with
Moses, for the sake of Israel? Either, [1.] For
that sin which they provoked him to. See Ps.
106. 32, .33. Or, [2.] The removal of Moses at
that time, when he could so ill be spared, was a re
buke to all Israel, and a punishment of their sin. Or,
[3. ] It was for their sakes, that it might be a warning
to them to take heed of offending God by passionate
and unbelieving speeches at any time, after the si
militude of his transgression; for if this were done to
such a green tree, what should be done to the dry?
He acknowledges that God would not hear him.
God had often heard him for Israel, yet he would
not hear him for himself. It was the prerogative
of Christ, the great Intercessor, to be heard al
ways, yet of him his enemies said, He saved others,
himself he could not save: which the Jews would
not have upbraided him with, had they considered
that Moses, their great prophet, prevailed for oth
ers, but for himself he could not prevail. Though
Moses, being one of the wrestling seed of Jacob, did
not seek in vain, yet he had not the thing itself
which he sought for. God may accept our prayers,
and yet hot grant us the very thing we pray for.
Here is mercy mixed with this wrath, in several
things; [1.] God quieted the spirit of Moses under the
decree that was gone forth, by that word, (v. 26. ) Let
it suffice thee. With which word, no doubt, a divine
power went to reconcile Moses to the will of God,
and to bring him to acquiesce in it. If God does
not by his providence give us what we desire, yet
if by his grace he makes us content without it, it
comes much to one, "Let it suffice thee to have God
for thy father, and heaven for thy portion, though
thou hast not every thing thou wouldesthave in this
world. Be satisfied with this, God is all-sufficient."
[2.] He put honour upon his prayer, in directing
him not to insist upon his request. Speak no more
to me of this matter. It intimates that what God
does not think fit to grant, we should not think fit
to ask; and that God takes such a pleasure in the
prayer of the upright, that it is no pleasure to him,
no, not in any particular instance, to give a denial
to it.
[3.] He promised him a sightof Canaan from the
top ofPisgah, v. 27. Though he should not have
the possession of it, he should have the prospect of
it; not to tantalize him, but such a sight of it as
would yield him true satisfaction, and would enable
him to form a very clear and pleasing idea of that
promised land. Probably, Moses had not only his
sight preserved for other purposes, but greatly en
larged for this purpose; for if he were not to have
such alight of it as others could not have from the
sameTplace, it had been no particular favour to
Moses, nor the matter of a promise. Even great
believers, in this present state, see heaven but at a
distance. [4.] He provided him a successor, one who should
support the honour of Moses, and carry on and

602

DEUTERONOMY, IV.

complete that glorious work which the heart of Mo
ses was so much upon, the bringing of Israel to
Canaan, and settling them there, (v. 28.) Charge
Joshua, and encourage him in this work. Those to
whom God gives a charge, he will be sure to give
encouragement to. And it is a comfort to the
church's friends, (when they are dying and going
off,) to see God's work likely to be carried on by
other hands, when they are silent in the dust.
CHAP. IV.
In this chapter, we have, I. A most earnest and pathetic
exhortation to obedience, both in general, and in some
particular instances, backed with a great variety of very
pressing arguments, repeated again and again, and set
before them in the most moving and affectionate manner
imaginable, v. 1 . . 40. II. The appointing the cities of
refuge on that side Jordan, v. 41 . . 43. III. The particu
lar description of the place where Moses delivered the
following repetition ofthe law, v. 44. .49.
1. l^TOW therefore hearken, O Israel, unto
J3I 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 you di
minish aught 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, 1
have taught you statutes, and judgments,
even as the Lord my God commanded me,
that ye should do so in the land whither ye
go to possess it. 6. Keep, therefore, and do
them : for this is your wisdom and your un
derstanding in the sight of the nations, which
shall hear all these statutes, and say, Surely
this great nation is a wise and understan
ding people. 7. For what nation is there so
great, who hath God so nigh unto them, as
the Lord our God is in all things that we
call upon him for? 8. And what nation is
there so great, that hath statutes and judg
ments so righteous as all this law, which I
set before you this day? 9. Only take
heed to thyself, and keep thy soul diligent
ly, lest thou forget the things which thine
eyes have seen, and lest they depart from
thy heart all the days of thy life ; but teach
them thy sons, and thy sons' sons; 10.
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 fear me all
the days that they shall live upon the earth,
and that they may teach their children. 1 1.
And ye came near, and stood under the
mountain ; and the mountain burned with

fire unto the midst of heaven, with darkness,
clouds, and thick darkness. 12. And the
Lord spake unto you out of the midst of
the fire : ye heard the voice of the words,
but saw no similitude ; only ye heard a voice.
13. And he declared unto you his covenant,
which he commanded you to perform, 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 judgments, that ye might
do them in the land whither ye go over to
possess it. 15. Take ye therefore good
heed unto yourselves, (for ye saw no
manner of similitude on the day that the
Lord spake unto you in Horeb out of the
midst of the fire,) 16. Lest ye corrupt
yourselves, and make you a graven image,
the similitude of any figure, the likeness of
male or female ; 1 7. The likeness of any
beast that is on the earth, the likeness of
any winged fowl that 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, should
est be driven to worship them, and serve
them, which the Lord thy God hath divid
ed unto all nations under the whole heaven.
20. But the Lord hath taken you, and
brought you forth out of the iron furnace,
even out of Egypt, to be unto him a people
of inheritance, as ye are this day. 21. Fur
thermore, the Lord was angry 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
must die in this land, I must not go over
Jordan : but ye shall go over, and possess
that good land. 23. Take heed unto your
selves, lest ye forget the covenant of the
Lord your God, which he made with you,
and make you a graven image, or the like
ness of any thing, which the Lord thy God
hath forbidden thee. 24. For the Lord
thy God is a consuming fire even a jealous
God. 25. When thou shalt beget children,
and children's children, and shalt have re
mained long in the land, and shall corrupt
yourselves, and make a graven image, or the
likeness of- any thing, and shall do evil in
the sight of the Lord thy God, to provoke
him to anger ; 26. I call heaven and earth
to witness against you this day, that ye shall
soon utterly perish from off the land where
unto you go over Jordan to possess it ; ye
shall not prolong yowr days upon it, but shall

DEUTERONOMY, IV.

603

utterly be destroyed. 27. And the Lord
shall scatter you among the nations, and ye
shall be left few in number among the hea
then, whither the Lord shall lead you. 28.
And there ye shall serve gods, the work of
men's hands, wood and stone, which nei
ther see, nor hear, nor eat, nor smell. 29.
But if from thence thou shalt seek the Lord
thy God, thou shalt find him, if thou seek him
with all thy heart and with all thy soul. 30.
When thou art in tribulation, ana all these
things are come upon thee, even in the latter
days, if thou turn to the Lord thy God, and
shalt be obedient unto his voice, 31. (For
the Lord thy God is a merciful God,) he
will not forsake thee, neither destroy thee,
nor forget the covenant of thy fathers, which
he sware unto them. 32. For ask now of
the days that are past, which were before
thee, since the day that God created man
upon earth, and ask from the- one side of
heaven unto the other, whether there hath
been any such thing as this great thing is, or
hath been heard like it ? 33. Did ever peo
ple hear the voice of God speaking out of
the midst of the fire, as thou hast heard, and
live ? 34. Or hath God assayed to go and
take him a nation from the midst of an
other nation, by temptations, by signs, and
by wonders, and by war, and 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 «yes ? 35. Unto thee it was
showed, that thou mightest know that the
Lord he is God ; there is none else besides
him. 36. Out of heaven he made thee to
hear. his voice, that he might instruct thee :
and upon earth he showed thee his great
fire ; and thou heardest his words out of the
midst of the fire. 37. And because he lov
ed thy fathers, therefore he chose their seed
after them, and brought thee out in his sight
with his mighty power out of Egypt ; 38.
To drive out nations from before thee, great
er and mightier than thou art, to bring thee
in, to give thee their land for an inherit
ance, as it is this day. 39. Know therefore
this day, and consider itin thine heart, that
the Lord he is God in heaven above, and
upon the earth beneath : there is none else.
40. Thou shalt keep therefore his statutes,
and his commandments, which I command
thee this day, that it may go well with thee,
and with thy children after thee, and that
thou mayest prolong thy days upon the earth,
which the Lord thy God giveth thee, for ever.
This most lively and excellent discourse is so en
tire, and the particulars of it are so often repeated,
that we must take it altogether in the exposition of

it, and endeavour to digest it into proper heads, for
we cannot divide it into paragraphs. ,
I. In general, it is the use and application of the
foregoing history; it comes in by way of inference
from it, v. 1, JVow therefore hearken, O Israel.
This use we should make of the review of God's
providences concerning us, we should by them be
quickened and engaged to duty and obedience. The
histories of the years of ancient times should in like
manner be improved by us. '•
II. The scope and drift of his discourse is to per
suade them to keep close to God, and to his service,
and not to forsake him for any other god, nor in any
instance to decline from their duty to him. Now
observe what he says to them with a great deal of
divine rhetoric. 1. By way of exhortation and di
rection. 2. By way of motive and argument, to en
force his exhortations.
.-- 1. See here how he charges and commands them,
and shows them what is good, and what the Lord
requires of them.
(1.) He demands their diligent attention to the
word of God, and to the statutes and judgments that
were taught them, Hearken, O Israel. He means,
not only that they must now give him the hearing,
but that whenever the book of the law was read to
them, or read by them, they should be attentive to
it. "Hearken to the statutes, as .containing the
great commands of God, and the great concerns of
your own souls, and therefore challenging your ut
most attention." At Horeb God had made them
hear his words, (v. 10.) hear them with a witness;
the attention which was then constrained by the
circumstances of the delivery, ought ever after to
be engaged by the excellency of the things them
selves. What God so spake once, we should hear
twice, hear often.
(2. ) He charges them to preserve the divine law
pure and entire among them, v. 2. Keep it pure,
and do not add to it; keep it entire, and do not di
minish from it. Not in practice, so some; "Ye
shall not add, by committing the evil which the law
forbids; nor diminish, by omitting the good which
the law requires." Not in opinion, so others; " Ye
shall not add your own inventions, as if the divine
institutions were defective, nor introduce, much less
impose any rites of religious worship, other than
what God has appointed, nor shall ye diminish, or
set aside, any thing that is appointed, as needless, or
superfluous." God's work is perfect, nothing can
he put to it, or taken from it, without making it the
worse. See Eccl. 3. 14. The Jews understand it
as prohibiting the alteration of the text or letter of
thelaw,. even in the least jot or tittle. And to their
great care and exactness herein, we are very much
indebted, under God, for the purity and integrity of
the Hebrew code. We find a fence like this made
about the New Testament in the close of it, Rev.
22. 18, 19.
(3.) He charges them to keep God's command
ments, (v. 2.) to do them, (v. 5, 14.) to keep and do
them, (v. 6.) to perform the covenant, vy 13.
Hearing must be in order to doing; knowledge in or
der to practice. God's Commandments were the
way they must keep in, the rule they must keep to;
they must govern themselves by the moral pre
cepts; perform their devotion according to the divine
ritual; and administer justice according to the judi
cial law. He concludes his discourse, (v. 40. ) with
this repeated charge, Thou shall keep his statutes
and his commandments which I command thee.
What are laws' made for but to be observed and
obeyed? (4. ) He charges them to be very strict, and care
ful in their observance of the law, (v. 9.) Only take
heed to thyself, and keep thy soul diligently, and (v.
15. ) Take ye therefore good heed unto yourselves:

604

DEUTERONOMY, IV.

and again, (v. 23.) Take heed to yourselves. Those
that would be religious, must be very cautious, and
walk circumspectly. Considering how many temp
tations we are compassed about with, and what cor
rupt inclinations we have in our own bosoms, we
have great need to look about us, and to keep our
hearts with all diligence. Those cannot walk aright,
that walk carelessly, and at all adventures.
(5.) He charges them particularly to take heed
of the sin of idolatry, that sin which of all others
they would be most tempted to by the customs of
the nations, were most addicted to by the corrup
tion of their hearts, and which would be most pro
voking to God, and of the most pernicious conse
quences to themselves: Take good heed, lest in this
matter, ye corrupt yourselves, v. 15, 16. Two sorts
of idolatry he cautions them against.
[1.] The worship of images, however by them
they might intend to worship the true God, as they
had done in the golden calf; so changing the truth
of God into a lie, and his glory into shame. The
second commandment is expressly directed against
this, and is here enlarged upon, v. 15 . . 18. "Take
heed lest ye corrupt yourselves," that is, "lest ye
debauch yourselves;" for they that think to make
images of God, form in their minds such notions of
him as must needs be an inlet to all impieties; and
it is intimated that it is a spiritual adultery: " and
take heed lest ye destroy yourselves. If any thing
ruin you, this will be it Whatever you do, make
no similitude to God, either in a human shape,
male or female; or in the shape of any beast or
fowl, serpent or fish;" for the heathen worshipped
their gods by images of all these kinds, being either
not able to form, or not willing to admit, that plain
demonstration which we find, Hos. 8. 6, The
workman made it, therefore it is not God. To re
present an infinite Spirit by an image, and the great
Creator by the image of a creature, is the greatest
affront we can put upon God, and the greatest
cheat we can put upon ourselves.
As an argument against their making images of
God, he urges it very much upon them, that when
God made himself known to them at Horeb, he did
it by a voice of words which sounded in their ears,
to teach them that faith comes by hearing, and God
in the word is nigh us; no image was presented to
their eye; for to see God as he is, is reserved for
our happiness in the other world, and to see him as
he is not, will do us hurt and no good in this world.
Ye saw no similitude, (v. 12.) no manner of simili
tude, v. 15. Probably, they expected to have
seen some similitude, for they were ready to break
through unto the Lord to gaze, Exod. 19. 21. But
all they saw, was, light and fire , and nothing that
they could make an image of; God in infinite wis
dom so ordering his manifestation of himself, be
cause of the peril of idolatry. It is said indeed of
Moses, that he beheld the similitude of the Lord,
Numb. 12. 8. God allowing him that favour, be-
causehe was above the temptation of idolatry; but
for the people who were lately come from admiring
the idols of Egypt, they must see no resemblance
of God, lest they should have pretended to copy it,
and so should have received the second command
ment in vain; "For" (says Bishop Patrick) "they
would have thought that that forbade them only to
make any representation of God beside that where
in he showed himself to them, in which they would
have concluded it lawful to represent him. " Let
this be a caution to us, to take heed of making im
ages of God in our fancy and imagination, when we
are worshipping him, lest thereby we corrupt our
selves. There may be idols in the heart, where
there are none in the sanctuary.
[2.] The worship of the sun, moon, and stars, is
another sort of idolatry which they are here cau

tioned against, v. 14. This was the most ancient
species of idolatry, and the most plaisible, drawing
the adoration of those creatures that not only are in
a situation above us, but are most sensibly glorious
in themselves, and most generally serviceable to
the world. And the plausibleness of it made it the
more dangerous. It is intimated here, First, How
strong the temptation is to sense; for the caution is,
Lest thou shouldest be driven to worship them, by
the strong impulse of a vain imagination, and the
impetuous torrent of the customs of the nations.
The heart is supposed to walk after the eye, which,
in our corrupt and degenerate state, it is very apt
to do. " When thou seest the sun, moon, and stars,
thou wilt so admire their height and brightness,
their regular motion and powerful influence, that
thou wilt be strongly tempted to give that glory to
them, which is due to him that made them, and
made them what they are to us; gave them their
beings, and made them blessings to the world. " It
seems, there was need of a great deal of resolution
to arm them' against this temptation; so weak was
their faith in an invisible God and an invisible
world. Secondly, Yet he shows how weak the
temptation would be to those thatjwould use their
reason; for these pretended deities, the sun, moon,
and stars, were only blessings which the Lord their
God, whom they were obliged to worship, had im
parted to all nations. It is absurd to worship them,
for, 1. They were man's servants, were made and
ordained to give light on earth; and shall we serve
those that were made to serve us? The sun, in
Hebrew, is called Shemesh, which signifies a ser
vant, for it is the minister-general of this visible
world, and holds the candle to all mankind; let it
not then be worshipped as a lord. 2. They are
God's gifts; he has imparted them; whatever bene
fit we have by them, we owe it to him; it is there
fore highly injurious to him, to give that honour and
praise to them, which is due to him only.
(6. ) He charges them to teach their children to
observe the law of God. Teach them thy sons, and
thy son's sons, (v. 9.) that they may teach their
children, v. 10. [1.] Care must be taken in gene
ral to preserve the entail of religion among them,
and to transmit the knowledge and worship of God
to posterity ; for the kingdom of God in Israel was
designed to be perpetual, if they did not forfeit the
privilege of it. [2.] Parents must, in order here
unto, particularly take care to teach their own
children the fear of God, and to train them up in an
observance of all his commandments.
(7.) He charges them never to forget their duty;
(v. 23.) Take heed lest ye forget the covenant of
the Lord your God. Though God is ever mindful
of the covenant, we are apt to forget it; and that is
at the bottom of all our departures from God. We
have need therefore to watch against all those things
which would put the covenant out of our minds,
and to watch over our own hearts, lest at any time
we let it slip; and so we must take heed lest at any
time we forget our religion, lest we lose it or leave
it off. Care and caution, and holy watchfulness,
are the best helps against a bad memory. These
are the directions and commands he gives them.
2. Let us see now what are the motives or argu
ments with which he backs these exhortations.
How docs he order the cause before them, and fill
his mouth with arguments! He has a great deal to
say on God's behalf. Some of his topics are indeed
peculiar to that people, yet applicable to us. But,
upon the whole, it is evident that religion has rea
son on its side, the powerful charms of which, all
that are irreligious wilfully stop their ears against.
( 1. ) He urges the greatness, glory, and goodness,
of God. Did we consider what a God he is with
whom we have to do, we should surely make con-

DEUTERONOMY, IV.

605

science ot our duty to him, and not dare to sin
against him. He reminds them here, [1.] That
the Lord Jehovah is the one only living and true
God. This they must know and consider, v. 39.
There are many things which we know, but are
not the better for, because we do not consider them,
we do not apply them to ourselves, nor draw pro
per inferences from them. This is a truth so evi
dent, that it cannot but be known, and so important,
that, if it were duly considered, it would effectually
reform the world, That the Lord Jehovah he is
God, an infinite and eternal Being, self-existent
and self-sufficient, and the Fountain of all being,
power, andmotiqn;thathe is God in heaven above,
clothed with all the glory, and Lord of all the
hosts, of the upper world, and that he is God upon
earth beneath, which, though distant from the
throne of his glory, is not out of the reach of his
sight or power; and though despicable and mean, is
not below his care and cognizance. And there is
none else; no true and living God but himself; all
the deities of the heathen were counterfeits and
usurpers; nor did any of them so much as pretend
to be universal monarchs in heaven and earth, but
were only local deities. The Israelites who wor
shipped no other than the supreme JVumen — Di
vinity, were for ever inexcusable, if they either
changed their God, or neglected him. [2.] That
he is a consuming Fire, a jealous God, v. 24.
"Take heed of offending him, for, First, He has a
jealous eye to discern an affront; he must have your
entire affection and adoration, and will by no means
endure a rival." God's jealousy over us is a good
reason for our godly jealousy over ourselves. Se
condly, He has a heavy hand to punish an affront,
especially in his worship, for therein he is in a spe
cial manner jealous; he is a consuming Fire; his
wrath against sinners . is so, it is dreadful and de
stroying, it is a fiery indignation which will devour
the adversaries, Heb. 10. 27. Fire consumes that
only which is fuel for it, so the wrath of God fastens
upon those only who, by their own sin, have fitted
themselves for destruction, 1 Cor. 3. 13. Isa. 27. 4.
Even in the New Testament we find the same ar
gument urged upon us, as a reason why we should
serve God with reverence, (Heb. 12. 28, 29.) be
cause though he is our God, and a rejoicing Light
to those that serve him faithfully, yet he is a con
suming fire to those that trifle with him. Thirdly,
That yet he is a merciful God, v. 31. It comes in
here as an encouragement to repentance, but might
serve as an inducement to obedience, and a con
sideration proper to prevent their apostasy. Shall
we forsake a merciful God, who will never forsake
us, as it follows here, if we be faithful unto him?
ATvTiither can we go to mend ourselves? Shall we
forget the covenant of our God, who will not forget
the covenant of our fathers? Let us be held to our
duty by the bonds of love, and prevailed with by the
mercies of God to cleave to him.
(2. ) He urges their relation to this God, his au
thority over them, and their obligations to him.
"The commandments you are to keep and do, are
not mine," says Moses, "not my inventions, not my
injunctions, but they are the commandments of the
Lord, framed by infinite wisdom, enacted by sover
eign power, he is the Lord of your fathers, (v. 1.)
so that you are his by inheritance, your fathers
were his, and you were born in his house. He is
the Lord your God, (v. 2.) so that you are his by
your own consent. He is the Lord my God, (v. 5. )
so that I treat with you as his agent and ambassa
dor;" and in his name Moses delivered unto them
all that, and that only, which he had received from
the Lord.
(3. ) He urges the wisdom of being religious, (v.
6. )for this is your wisdom in the sight ofthe nations.

In keeping God's commandments, [1.] They would
act wisely for themselves. This is your Wisdom.
It is not only agreeable, to right reason, but highly
conducive to our true interest; this is one of the
first and most ancient maxims of divine revelation,
The fear of the Lord, that is wisdom, Job 28. 28.
[2.] They would answer the expectations of their
neighbours, who, upon reading or hearing the pre
cepts of the law that was given them, would con
clude that certainly the people that were governed
by this law, were a wise and understanding people.
Great things may justly be looked for from those
who are. guided by divine revelation, and unto
whom are committed the oracles of God; they must
needs be better and wiser than other people; and
so they are, if they are ruled by the rules that are
given them; and if they are not, though reproach
may for their sakes be cast upon the religion they
profess, yet it will in the end certainly return upon
themselves to their eternal confusion. Those that
enjoy the benefit of divine light and laws, ought to
conduct themselves so as to support their own re
putation for wisdom and honour, (see Eccl. 10. 1.)
that God may be glorified thereby.
(4. ) He urges the singular advantages which they
enjoyed by virtue of the happy establishment they
were under, v. 7, 8. Our communion with God
(which is the highest honour and happiness we are
capable of in this wprld) is kept up by the word and
prayer; in both these Israel were happy above any
people under heaven.
[1.] Never were any people so privileged in
speaking to God, (v. 7. ) he was nigh unto them in
all that they called upon>him for, ready to answer
their inquiries, and resolve them by his oracle;
ready to answer their requests, and grant them by
a particular providence. When they had cried
unto God for bread, for water, for healing, they had
found him near them, to succour and relieve them,
a very present Help, and in the midst of them,
(Ps. 46. 1, 5.) his ear open to their prayers. Ob
serve, First, It is the character of God's Israel that
on all occasions they call upon him, in every thing
they make their requests known to God. 1 hey do
nothing but what they consult him in, they desire
nothing but what they come to him for. Secondly,
Those that call upon God, shall certainly find him
within call, and ready to give an answer of peace to
every prayer of faith; see Isa. 58. 9. Thou shalt
cry, as the child from the nurse, and he shall say,
Here I am, what does my dear child cry for?
Thirdly, This is a privilege which makes the Israel
of God truly great and honourable. What can go
further than this to magnify a people, or person?
Is any name more illustrious than that of Israel,, a
prince with God? What nation is there so great?
Other nations might boast of greater numbers,
larger territories, and more ancient incorporations;
but none could boast of such an interest in heaven
as Israel had. They had their gods, but not so
nigh to tliem as Israel's God was; they could not
help them in a time of need, as 1 Kings 18. 27.
[2.] Never were any people so privileged in
hearing from God by the statutes and judgments
which were set before them, (v. 8. ) this also was
the grandeur of Israel above any people. What
nation is there so great, that hath statutes and judg
ments so righteous? Observe, First, That all these
statutes and judgments of the divine law, are infi
nitely just and righteous, above the statutes and
judgments of any of the nations. The law of God
is far more excellent than the law of nations. No
law so consonant to natural equity and the unpreju
diced dictates of right reason, so consistent with
itself in all the parts of it, and so conducive to the
welfare and interest of mankind, as the scripture-
law is, Ps. 119, 128. Secondly, The having of

606

DEUTERONOMY, IV.

these statutes and judgments set before them, is the
true and transcendent greatness of any nation or
people. See Ps. 147. 19, 20. It is an honour to us
that we have the Bible in reputation and power
among us. It is an evidence of a people's being
high in the favour of God, and a means of making
them high among the nations. They that magnify
the law, shall be magnified by it.
(5. ) He urges God s glorious appearances to them
at mount Sinai, when hegave them this law. This
he insists much upon. Take heed lest thou forget
tlie day that thou stoodest before the Lord thy God
in Horeb, v. 10. Some of them were now alive,
that could remember it, though they were then
under twenty years of age, and the rest of them
might be said to stand there in the loins of their
fathers, who received the law and entered into
covenant there, not for themselves only, but for
their children, to whom God had an eye particu
larly in giving the law ; that they might teach it
their children.
Two things they must remember, and, one would
think, they could never forget them.
[1.] What they saw at mount Sinai; (v. 11.)
they saw a strange composition of fire and dark
ness, both dreadful and very awful; and they must
needs be a striking foil to each_other; the darkness
made the fire in the midst of it look the more
dreadful. Fires in the night are most frightful, and
the fire made the darkness that surrounded it, look
the more awful; for it must needs be a strong dark
ness which such a fire did not disperse. In allusion
to this appearance upon mount Sinai, God is said to
show himself for his people, and against his and
their enemies, in fire and darkness together, Ps.
18. 8, 9. He tells them again, (v. 36. ) what they
saw, for he would have them never to forget it; he
showed thee his great fire. One flash of lightning,
that fire from heaven, strikes an awe upon us; and
some have observed that most creatures naturally
turn their face toward the lightning, as ready to
receive the impressions of it; but how dreadful
then must a constant fire from heaven be ! It gave
an earnest of the day of judgment, in which the
Lord Jesus shall be revealed in flaming fire. As
he reminds them of what they saw, so he tells them
what they saw not; no manner of similitude, from
which they might form either an idea of God in
their fancies, or an image of God in their high
places. By what we see of God, sufficient ground
is given us to believe him to be a Being of infinite
power and perfection, but no occasion given us to
suspect him to have a body such as we have.
[2.] What they heard at mount Sinai; (v. 12.)
" 272i? Lord spake unto you with an intelligible
voice, in your own language, and you heard it."
This he enlarges upon toward the close of his dis
course, v. 32, 33, 36. First, They heard the voice
of God, speaking out of heaven. God manifests
himself to all the world in the works of creation,
without speech or language, and yet their voice is
heard; (Ps. 19. 1--3.) but to Israel he made him
self known by speech and language, condescending
to the weakness of the church's infant state. Here
was the voice of one crying in the wilderness, to
prepare the way of the Lord. Secondly, They
heard it out of the midst of the fire, which showed
that it was God himself that spake to them, for
who else could dwell with devouring fire? God
spake to Job out of the whirlwind, which was ter
rible; but to Israel out of the fire, which was more
terrible. We have reason to be thankful that he
does not thus speak to us, but by men like our
selves, whose terror shall not make us afraid, Job
33. 6, 7. Thirdly, They heard it and yet lived, v.
33. It was a wonder of mercy that the fire did not
devour them, or that they did not die for fear, when

Moses himself trembled. Fourthly, Never any
people heard the like. He bids them inquire of
former days, and distant places, and they would
find this favour of God to Israel without precedent
or parallel, v. 32. This singular honour done
them, called for singular obedience from them. It
might justly be expected that they should do more
for God than other people, since God had done so
much more for them.
(6.) He urges God's gracious appearances for
them, in bringing them out of Egypt, from the iron
furnace, where they laboured in the fire, forming
them into a people, and then taking them to be his
own people, afieople of inheritance; (v. 20.) thjs he
mentions again, v. 34, 37, 38. Never did God do
such a thing for any people: the rise of this nation
was quite different from the origin of all other na
tions. [1. ] They were thus dignified and dispnr
guished, not for any thing in them that was deserv
ing or inviting, but because God had a kindness for
their fathers, he chose them. See the reasons of
free grace; we are not beloved for our own sakes,
but for his sake who is the great Trustee of the
covenant. [2. ] They were delivered out of Egypt
by miracles and signs, in mercy to them, and in
judgment upon the Egyptians, against whom God
stretched out his arm, which was signified by Mo
ses's stretching out his hand in summoning the
plagues. [3.] They were designed for a happy
settlement in Canaan, v.- 38. Nations must be
driven out from before them, to make room for
them, to show how much dearer they were to God
than any other people were. Egyptians and Ca
naanites must both be sacrificed to Israel's honour
and interest. They that stand in Israel's light, in
Israel's way, shall find that it is at their peril.
(7. ) He urges God's righteous appearance against
them sometimes for their sins. He specifies the
matter of Peor; (v. 3, 4. ) this had happened very
lately: their eyes had seen but the other day the
sudden destruction of those that joined themselves
to Baal-peor, and the preservation of those that
clave to the Lord; from which they might easily
infer the danger of apostasy from God, and the
benefit of adherence to him. He also takes notice
again of God's displeasure against himself, (v. 21.
22. ) The Lord was angry with me for your sakes.
He mentions this, to try their ingenuousness,
whether they would really be troubled for the great
prejudice which they had occasioned to their faith
ful friend and leader. Others' sufferings for our
sakes should grieve us more than our own.
(8. ) He urges the certain benefit and advantage
of obedience. This argument he begins with, (v.
1.) That ye may live, and go in and possess the
land; and this he concludes with, (v. 40. ) That it
may go well with thee, and with thy children after
thee. He reminds them that they were upon their
good behaviour, their prosperity would depend
upon their piety. If they kept God's precepts, he
would undoubtedly fulfil his promises.
(9.) He urges the fatal consequences of their
apostasy from God: That it would undoubtedly be
the ruin of their nation. This he enlarges upon, v.
25.. 31. Where, [1.] He foresees their revolt
from God to idols; that in process of time, when
they had remained long in the land, and were set
tled upon their lees, they would corrupt themselves,
and make a graven image; this was the sin that
would most easily beset them, v. 25. [2. ] He fore
tells the judgments of God upon them for this, Ye
shall utterly be destroyed, (v. 26.) scattered among
the nations, v. 27. And their sin should be made
their punishment, (i;. 28.) " There shall ye serve
gods, the work of men's hands; be compelled to
serve them, whether ye will or no; or, through your
own sottishness and stupidity, you wul find no bet

DEUTERONOMY, V.

607

ter succours to apply yourselves to in your captivi
ty." Those that cast off the duties of religjon in
their prosperity, cannot expect the comforts of it
when they come to be in distress. Justly are they
then sent to the gods whom they have served, Judg.
10. 14. [3.] Yet he encourages them to hope that
God would reserve mercy for them in the latter
days; that he would by his judgments upon them
bring them to repentance, and take them again into
covenant with himself, v. 29 . . 31. Where observe,
First, That whatever place we are in, we may
from thence seek the Lord our God, though ever so
remote from our own land, or fromhis holy temple.
There is no part of this earth that has a gulf fixed
between it and heaven. Secondly, They, and they
only, shall find God to their comfort, who seek him
with all their heart, that is, who are entirely de
voted to him, and earnestly desirous of his favour,
and solicitous to obtain it. Thirdly, Afflictions are
sent to engage and quicken us to seek God, and, by
the grace ot God working with them, many are
thus reduced to their right mind. " When these
things are Come upon thee, it is to be hoped that
thou wilt turn to the Lord thy God, for thou seest
what comes of turning from him;" see Dan. 9. 11,
12. Fourthly, God's faithfulness to his covenant
encourages us to hope that he will not reject us,
though we are driven to him by affliction. If we at
length remember the covenant, we shall find that
he has not forgotten it.
Now let all these arguments be laid together, and
then say whether religion has not reason on its side.
None cast off the government of their God, but
those that have first abandoned the understanding,
of a man.
41. Then Moses severed three cities on
this side Jordan, toward the sun-rising;
42. That the slayer might flee thither, which
should kill his neighbour unawares, and
hated him not in times past ; and that, flee
ing unto one of these cities, he might live :
43. Namely, Bezer in the wilderness, in the
plain country of the Reubenites ; and Ra-
moth in Gilead, of the Gadites ; and Golan
in Bashan, of the Manassites. 44. And
this is the law which Moses set before the
children of Israel : 45. These are the tes
timonies, and the statutes, and the judg
ments, which Moses spake unto the chil
dren of Israel, after they came forth out of
Egypt, 46. On this side Jordan, in the
valley 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,
which is Hermon ; 49. And all the plain
on this side Jordan eastward, even unto the
sea of the plain, under the springs of Pis-
gah. Here is,
1. The nomination of the cities of refuge on that
side Jordan where Israel now lay encamped. Three

cities were appointed for that purpose, one in the
lot of Reuben, another in that of Gad, and another
in that of the half tribe of Manasseh, v. 4,1.. 43.
What Moses could do for that people while he was
yet with them, he did, to give example to the rulers
who were settled, that they might observe them the
better when he was gone.
2. The introduction to another sermon that Moses
preached to Israel, which we have in the following
chapters. Probably, it was preached the next sab
bath-day after, when the congregation attended to
receive instruction. He had in general exhorted
them to obedience in the former chapter; here he
comes to repeat the law which they were to ob
serve; for he demands a universal, but not an impli
cit, obedience. How can we do our duty, if we do
not know it? Here therefore he sets the law before
them, as the rule they were to work by, the way
they were to walk in ; sets it before them, as the
glass in which they were to see their natural face,
that, looking into this perfect law of liberty, they
might continue therein. These are the testimonies,
the statutes, and the judgments, the moral, ceremo
nial, and judicial, laws, which had been enacted be
fore, when Israel was newly come out of Egypt,
and were now repeated on this side Jordan, v.
4,4, . . 46. The place where Moses gave them these
laws in charge, is here particularly described. It
was, (I.) Over-against Beth-peor, an idol-temple
ofthe Moabites, which perhaps Moses sometimes
looked toward, with a particular caution to them
against the infection of that and other such like dan
gerous places. (2.) It was upon their new con
quests, in the very land which they had got out
of the hands of Sihon and Og, and were now
actually in possession of, v. 4,7. Their present
triumphs herein were a powerful argument for obe
dience. >
CHAP. V.
In this chapter, we have the second edition ofthe ten com
mandments. 1. The general intent of them; they were
in the nature of a covenant between God and Israel, v.
1 . . 5. II. The particular precepts are repeated; (v.
6. .21.) with the double delivery of them, both by word
and writing, v. 22. III. The settling of the correspon
dence from thenceforward between God and Israel, by
the mediation and ministry of Moses. 1. It was Israel's
humble petition that it might be so, v. 23.-27. 2. It
was God's gracious grant that it should be so, v. 28 . . 31 .
And from hence he infers the obligations they were under
to obedience, v. 32.
1. k ND Moses called all Israel, and said
J\. unto them, Hear, O Israel, the sta
tutes and judgments which I speak in your
ears this day, that ye may learn them, and
keep and do them. 2. The Lord our God
made a covenant with us in Horeb. 3.
The Lord made not this covenant with
our fathers, but with us, even us, who are
all of us here alive this day. 4. The Lord
talked with you face to face in the mount,
out of the midst ofthe fire, 5. (I stood be
tween the Lord and you at that time, to
show you the word of the Lord ; for ye
were afraid by reason of the fire, and went
not up into the mount ;) saying,
Here, 1. Moses summons the assembly. He called all
Israel; not only the elders, but, it is likely, as many
ofthe people as could come within hearing, v. 1.
The greatest of them were not above God's com
mand, nor the meanest of them below his cogni
zance; but they were all concerned to hear what
they were all bound to do.

608

DEUTERONOMY, V.

2. He demands attention. " Hear, O Israel;
hear and heed, hear and remember, hear, that you
may learn, and keep, and do; else your hearing is to
no purpose. " When we hear the word of God, we
must set ourselves to learn it, that we may have it
ready to us upon all occasions, and what we have
learned, we must put in practice, for that is the end
of hearing and learning; not to fill our heads with
notions, or our mouths with talk, but to rectify and
direct our affections and conversations.
3. He refers them to the covenant made with
them in Horeb, as that which they must govern
themselves by. See the wonderful condescension
of divine grace in turning the command into a cove
nant, that we might be the more strongly bound to
obedience by our own consent, and the more en
couraged in it by the divine promise, both which
are supposed in the covenant. The promises and
threatenings annexed to some ofthe precepts, as to
the second, third, and fifth, make them amount to
a covenant Observe, (1.) The parties to this cove
nant. God made it, not with our fathers, not with
Abraham, Isaac, and Jacob; to them God gave the
covenant of circumcision, (Acts 7. 8. ) but not that
ofthe ten commandments. The light of divine re
velation shone gradually, and the children were
made to know more of God's mind, than their fa
thers had done. "The covenant was made with
us, or our immediate parents that represented us,
before mount Sinai, and transacted for us." (2.)
The publication of this covenant; God himself did,
as it were, read the articles to them; (v. 4.) He
talked with you face to face. Word to word; so
the Chaldee. Not in dark visions, as of old he
spake to the fathers, (Job 4. 12, 13.) but openly and
clearly, and so that all the thousands of Israel might
hear and understand. He spake to them, and then
received the answer they returned to him: thus was
it transacted face to face. (3. ) The mediator ofthe
covenant; Moses stood between God and them, at the
foot of the mount, (v. 5.) and carried messages be
tween them, both for the settling of the prelimina
ries, (Exod. 19.) and for the exchanging of the
ratifications, Exod. 24. Herein Moses was a type
of Christ, who stands between God and man, to
show us the word of the Lord: a blessed Day's-
Man, that has laid his hand upon us both, so that
we may both hear from God, and speak to him,
without trembling.
6. I am the Lord thy God, which brought
thee out of the land of Egypt, from the
house of bondage. 7. Thou shalt have
none other gods before me. 8. Thou shalt
not make thee any graven image, or any
likeness of any thing that is in heaven
above, or that is in the earth beneath, or
that is in the waters beneath the earth : 9.
Thou shalt not bow down thyself unto
them, nor serve them : for I the Lord thy
God am a jealous God, visiting the iniquity
ofthe fathers upon the children unto the
third and fourth generation of them that
hate me, 10. And showing mercy unto
thousands of them that love me, and keep
my commandments. 11. Thou shalt not
take the name of the Lord thy God in vain :
for the Lord will not hold him guiltless that
taketh his name in vain. 12. Keep the
sabbath-day to sanctify it, as the Lord thy
God hath commanded thee. 1 3. Six days

thou shalt labour, and do all thy work ; 1 4.
But the seventh day is the sabbath of the
Lord thy God : in it thou shalt not do any
work, thou, nor thy son, nor thy daughter,
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
servant may rest as well as thou. 1 5. And
remember that thou wast a servant in the
land of Egypt, and thai 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. 16. Honour thy father
and thy mother, as the Lord thy God hath
commanded thee; that thy days may be
prolonged, and that it may go well with
thee, in the land which the Lord thy God
giveth thee. 1 7. Thou shalt not kill. 18.
Neither shalt thou commit adultery. 19.
Neither shalt thou steal. 20. Neither shalt
thou bear false witness against thy neigh
bour. 21. Neither shalt thou desire thy
neighbour's wife, neither shalt thou covet
thy neighbour's house, his field, or his man
servant, or his maid-servant, his ox, or his
ass, or any thing that is. thy neighbour's.
22. These words the Lord spake unto all
your assembly in the mount, out of the
midst of the fire, of the cloud, and of the
thick darkness, with a great voice ; and he
added no more: and he wrote them in two
tables of stone, and delivered them untc
me.
Here is the repetition of the ten commandments;
in which observe,
1. Though they had been spoken before, and
written, yet they are again rehearsed; for precept
must be upon precept, and line upon line, and all
little enough to keep the word of God in our minds,
and to preserve and renew the impressions of it.
We have need to have the same things often.inclu-
cated upon us. See Phil. 3. 1.
2. There is some variation here from that record,
Exod. 20. as there is between the Lord's prayer,
as it is in Matth. 6. and as it is Luke 11. In both,
it is more necessary that we tie ourselves to the
things, than to the words unalterably.
3. The most considerable variation is in the
fourth commandment; (Exod. 20.) the reason an
nexed, is taken from the. creation of the world;
here it is taken from their deliverance out of Egypt,
because that was typical of our redemption by Jesus
Christ, in remembrance of which the christian sab
bath was to be observed; (v. 15.) Remember that
thou wast a servant, and God brought thee out.
And therefore, (l.) "It is fit that thy sen-ants
should be favoured by the sabbath-rest; for thou
knowest the heart of a servant, and how welcome
one day's ease will be after six days' labour. " (2. )
" It is fit that thy God should be honoured by the
sabbath-work, and the religious services of the
day, in consideration of the great things he has
done for thee." In the resurrection of Christ we
were brought into the glorious liberty of the chil
dren of God, with a mighty hand, and an cut-

DEUTERONOMY, V.

609

stretched arm: therefore by the gospel edition of
the law, we are directed to observe the first day of
the week, in remembrance of that glorious work
of power and grace.
4. It is added in the fifth commandment, That it
may go well with thee, which addition the apostle
quotes, and puts first, (Eph. 6. 3.) that it may be
well with thee, and that thou mayest live long. If
there be instances of some that have been very du
tiful to their parents, and yet have not lived long
up m earth, we may reconcile it to the promise, by
this explication of it, Whether they live long or no,
it shall go well with them, either in this world, or
in a better. See Eccl. 8. 12.
5. The five last commandments are connected
or coupled together, which they are not in Exodus;
JVeither shalt thou commit adultery, neither shalt
thou steal, &c. Which intimates that God's com
mands are all of a piece, the same authority that
obliges us to one, obliges us to another; and we
must not be partial in the law, but have respect to
all God's commandments; for he that offends in
one point, is guilty of all, Jam. 2. 10, 11.
6. That these commandments were given with a
great deal of awful solemnity, v. 22. (1.) They
were spoken with a great voice out of the fire and
thick darkness. That was a dispensation of terror,
designed to make the gospel of grace the more
welcome, and to be a specimen of the terrors of the
judgment-day, Ps. 50. 3, 4. .(2.) He added no
more. What other laws he gave them, were sent
by Moses, but no more were spoken in the same
manner that the ten commandments were. He
added no more, therefore we must not add: the
law of the Lord is perfect. (3. ) He wrote them in
two tables of stone, that they might be preserved
from corruption, and might be transmitted pure
and entire to posterity, for whose use they were in
tended, as well as for the present generation.
These being the heads of the covenant, the chest
in which the written tables were deposited, was
called the ark of the covenant. See Rev. 11. 19,
23. And it came to pass, 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 show
ed us his glory and his greatness, and we
have heard his voice out of the midstof the
fire: we have seen this day that God doth
talk with., man, and he liveth. 25. Now
therefore why should we die ? for this great
fire will consume us : if we hear the voice
of the 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 shall speak unto thee ; and we will
hear it, and do it. 28. And the Lord heard
the voice of your words, when ye spake un
to me ; and the Lord said unto me, I have
heard the voice of the words of this people,
which they have spoken unto thee: they
have well said all that they have spoken.
29. Oh that there were such a heart in them,
Vol. i.— 4H

that they would fear me, and keep my com
mandments 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. 31. But as for thee, stand thou here
by me, and I will speak unto thee all the
commandments, and the statutes, and the
judgments, which thou shalt teach them.
that they may do them in the land which 1
give them to possess it. 32. Ye shall ob
serve to do therefore as the Lord your God
hath commanded you: you shall not turn
aside to the right hand or to the left. 33.
You shall walk in all the ways which the
Lord your God halh commanded you, that
ye may live, and that it may be well with
you, and that ye may prolong your days in
the land which ye shall possess.
Here,I. Moses reminds them of the agreement of both
the parties that were now treating, in the media
tion of Moses.
1. Here is the consternation that the people were
put into, by that extreme terror with which the
law was given. They owned that they could not
bear it any more; "2 his great fire will consume us,
this dreadful voice will be fatal to us, we shall cer
tainly die if we hear it any more," v. 25. They
wondered that they were not already struck dead
with it, and took it for an extraordinary instance
of the divine power and goodness, not only that they
were thus spoken to, but that they were enabled to
bear it. For who ever heard the voice ofthe living
God, as we have, and lived? God's appearances
have always been terrible to man, ever since the
fall: but Christ, having taken away sin, invites us
to come boldly to the throne of grace.
2. Their earnest request that God would from
henceforward speak to them by Moses, with a pro
mise that they would hear what he said, as from
God himself, and do it, v. 27. It seems by this,
(1.) That they expected to receive further com
mands from God, and were willing to hear more
from him. (2.) That they thought Moses able to
bear these discoveries of the divine glory, which
they, by reason of guilt, were sensible of their ina
bility to stand up under. They believed him to be
a favourite of Heaven, and also one that would be
faithful to them; yet at other times they murmured
at him, and but a little before this, were ready to
stone him, Exod. 17. 4. See how men's convic
tions correct their passions. (3.) That now they
were in a good mind, under the strong convictions
of the word they heard. Many have their con
sciences startled by the law, that have them not
purified; fair promises are extorted from them,
but no good principles fixed and rooted in them.
3. God's approbation of their request. (1.) He
commends what they said, v. 28. They spoke it
to Moses, but God took notice of it; for there is not
a word in our tongue, but he knows it. He ac
knowledges, They have well said. Their owning
the necessity of a mediator to deal between them
and God, was well said. Their desire to receive
further directions from God by Moses, and their
promise to observe what directions should be given
them, were well said. And what is well said, shall
have, its praise with God, and should have with us.
What is good, as far as it goes, let it be commend
ed. (2. ) He wishes they were but sincere in it, (v.
29. ) 0 that there were such a heart in them! [1. ]
Such a heart as they should have; a heart to tear

610

DEUTERONOMY, VI.

God, and keep his commandments for ever. Note,
The God of heaven is truly and earnestly desirous
of the welfare and salvation Of poor sinners: he has
given abundant proof that he is so; he gives us time
and space to repent; by his- mercies invites us to
repentance, and waits to be gracious; has sent his
Son to redeem us, published a general offer of par
don and life, promised his Spirit to those that pray
for him, and has said it, and sworn, that he has ho
pleasure in the ruin of sinners. [2]. Such a heart
as they now had, or, one would think they had.
Note, It would be well with many, if there were
always such a heart in them, as there seems to be
sometimes; when they are under conviction of sin,
or .the rebukes of Providence, or when they come
to look death in the face: How gracious will they
be, when these pangs come upon them! O that
there were always such a heart in them ! (3. ) He
appoints Moses to be his messenger to them, to
receive the law from his mouth, and to communi
cate it to them, v. 31. Here the matter was set
tled by consent of both parties, that God should
from henceforward speak to us by men like our
selves, by Moses and the prophets, by the. apostles
and the evangelists, whom if we believe not, neither
should we be persuaded, though God should speak
to us as he did to Israel at mount Sinai, or send
expresses from heaven or hell.
II. Hence he infers a charge to them, to observe
and do all that God had commanded them, v. 32,
33. Seeing God had showed himself so tender of
them, and so willing to consider their frame, and
gratify them in what they desired, and withal so
ready to make the best of them; seeing they them
selves had desired to have Moses for their teacher,
who was now teaching them; and seeing they had
promised so solemnly, and under the influence of
so many good causes and considerations, that they
would hear and do; he charges them to walk in all
the ways that God had commanded them, assuring
them that it would be highly for their advantage to
do so. The only way to be happy, is to be holy.
Say to the righteous, It shall be well with them.
CHAP. VI.
Moses, in this chapter, goes on with his charge to Israel,
to be sure to keep up their religion in Canaan. It is
much the same with ch, 4. I. His preface is a persua
sive to obedience, v. 1 . . 3. II. He lays down the great
principles of obedience. The first' truth to be believed,
That God is one, v. 4. The first duty to be done, To
love him with all our heart, v. 5. III. He prescribes
the means for keeping up religion, v. 6 . . 9. IV. He
cautions them against those things which would be the
ruin of religion; abuse of plenty, (v. 10. . 12.) inclina
tion to idolatry; (v. 14, 15.) and gives them some general
precepts, v. 13, 16 . . 18. V. He directs them what in
structions to give their children, v. 20 . . 25.
1. l^TOWthese are the commandments,
J.^1 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 1 command thee ; thou, and thy son,
and thy son's son, all the days of thy life ;
and that thy days may be prolonged. 3.
Hear therefore, 0 Israel, and observe 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, in the land
that floweth with milk and honey.
Observe here, 1. That Moses taught the people
all that, and that only, which God commanded him

to teach them, v. 1. Thus Christ's ministers are
to teach his churches all that he has commanded,
and neither more nor less, Matth. 28. 20. 2. That
the end of their being taught, was, that they might
do as they were taught, (v. 1.) might keep God's
statutes, (v. 2.) and observe to do them, v. 3. Good
instructions from parents and ministers will but ag
gravate our condemnation, if we do not live up to
them. 3. That Moses carefully endeavoured to
fix them for God and godliness, now that they were
entering upon the land of Canaan, that they migh»
be prepared for the comforts of that land, and for
tified against the snares of it; and now that the)
were setting out in the world, might set out well
4. That the fear of God in the heart will be the
most powerful principle of obedience; (v. 2.) Thai
thou mightest fear the Lord thy God to keep all hit
statutes. 5. The entail of religion in a family, oi
country, is the best, entail: it is highly desirabh
that not we only, but our children, and our. chit
dren's children, may fear the Lord. 6. Religion
and righteousness advance and secure the prosperi
ty of any people. Fear God, and it shall be well
with thee. Those that are well-taught, if they do
what they are taught, shall be well-fed too, as
Israel in the land fiowing with milk and honey, v. 3.
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 command thee
this day, shall be in thine heart : 7. And
thou shalt teach them diligently unto thy
children, and shalt talk of them when thou
sittest in thine house, and when thou walk-
est by the way, and when thou liest down,
and when thou risest up. 8. And thou shalt
bind them for a sign upon thine hand, and
they shall be as frontlets between thine
eyes. 9. And thou shalt write them upon
the posts of thy house, and on thy gates.
10. And it shall be, when the Lord thy
God shall have brought thee into the land
which he sware unto thy fathers, to Abra
ham, to Isaac, and to Jacob, to give thee
great and goodly cities, which thou buildedst
not, 11. And houses full of all good things,
which thou filledst not, and wells digged,
which thou diggedst not, vineyards and
olive-trees^ which thou plantedst not ; when
thou shalt have eaten, and be full; 12.
Then beware lest thou forget the Lord,
which brought thee forth out of the land of
Egypt, from the house of bondage. 13.
Thou shalt fear the Lord thy God, and
serve him, and shalt swear by his name.
14. Ye shall not go after other gods, ofthe
gods of the people which are round about
you; 15. (For the Lord thy God is' a
jealous God among you;) lest the anger of
the Lord thy God be kindled against thee,
and destroy thee from off the face of the
earth. 16. Ye shall not tempt the Lord
your God, as ye tempted him in Massah.,
Here is,
I. A brief summary of religion, containing the

DEUTERONOMY, VI.

611

first principles of faith and obedience, v. 4, 5.
These two verses the Jews reckon one of the
choicest portions of scripture: they write it in their
phylacteries, and think themselves not only obliged
to say it at least twice every day, but very happy in
being so obliged; having this saying among them,
Blessed are we, who every morning and evening
say, Hear, O Israel, the Lord our God is one Lord.
But more blessed are we, if we duly consider and
improve, 1. What we are here taught to believe concerning
God; That Jehovah our God is one Jehovah. (1. )
That the God whom we serve, is Jehovah, a Being
infinitely and eternally perfect, self-existent, and
self-sufficient (2.) That he is the one only living
and true God; he only is God, and he is but One.
The firm belief of this self-evident truth would ef
fectually arm them against all idolatry, which was
introduced by that fundamental error, That there-
are gods many. It is past dispute, that there is one
God, and there is no other but he, Mark, 12. 23.
. Let us therefore have no other, nor desire to have
any other. Some have thought there is here a plain
intimation of the trinity of persons in the unity of
the Godhead; for here is the name bf God three
times, and yet all declared to be One. Happy they
that have this one Lord for their God; for they have
but one Master to please, but one Benefactor to seek
to. It is better to have one fountain than a thousand
cisterns; one aW-sufficient God than a thousand in
sufficient ones.
2. What we are here taught concerning the duty
which God requires of man. It is all summed up in
this, as its principle, Thou shalt love the Lord thy
God with all thy heart. He had undertaken (v. 2.)
to teach them to fear God; and in pursuance of- his
undertaking, he here teaches them to love him: for
the warmer our affection to him, the greater will be
our veneration for him; and the child that honours
his parents, no doubt loves them. Did ever any
prince make a law that his subjects should love him?
Yet such is the condescension of the divine grace,
that this is made' the first and great commandment
of God's law, that we love him, and that we per
form all other parts of our duty to him from a prin
ciple of love: My son, give me thine heart. We
must highly esteem him, be well pleased that there
is such a Being, well pleased in all his attributes,
and relations to us: our desire must be toward him,
our delight in him, our dependence upon him, and
to him we must be entirely devoted. It must be a
constant pleasure to us to think of him, hear from
him, speak to him, and serve him. We must love
him, (1.) As the Lord, the best of Beings, most
excellent and amiable in himself. (2. ) As our God,
a God in covenant with us, our Father, and the most
kind and bountiful of friends and benefactors. We
are also commanded to love God with all our heart,
and soul, and might; that is, We must love him,
[1.] With a sincere love; rtot in word and tongue
only, saying we love him when our hearts are not
with him, but inwardly, and in truth, solacing our
selves in him. [2.] With a strong love; the heart
must be carried out toward him with great ardour
and fervency of affection. Some have from hence
thought, that we should avoid saying (as we com
monly express ourselves) that we will do this or
that, with all our heart; for we must not do any
thing with all our heart but love God; and that this
phrase being here used concerning that sacred fire,
it should not be unhallowed. He that is our Ail,
must have our all, and none but he. [3.] With a
superlative love; we must love God above any crea
ture whatsoever, and love nothing beside him, but
what we love for him, and in subordination to him.
f 4.] With an intelligent love; for so it is explained,
tyark 12. 38. To love him with all the heart, and

with all the understanding, we must know him, and
therefore love him, as those that see good cause to
love him. [5.] With an entire love; he is one, and
therefore our hearts must be united in this love, and
the whole stream of our affections must run toward
him. O that this love of God may be shed abroad
in our hearts!
II. Means are here prescribed for the maintain
ing and keeping up of religion in our hearts and
houses, that it might not wither and go to decay.
And they are. these:
1. Meditation, v. 6. These words which I com
mand thee, shall be in thine heart. Though the,
words alone without the things will do us no good,
yet we are in danger of losing the things if we neg
lect the words, by which ordinarily divine light
and power are conveyed to the heart. God's words
must be laid up in our heart, that our thoughts may
be daily conversant with them, and employed about
them, and thereby the whole soul may be brought
to abide and act under the influence and impression
of them. This immediately follows upon the law of
loving God with- all our heart; for they that do so,
will lay up his word in their hearts, both as ah evi
dence and effect of that love, and as a means to pre
serve and increase it. He that loves God, loves his
Bible. 2. The religious education of children, v. 7. "Thou
shalt teach them diligently to thy children; and by
communicating thy knowledge thou wilt increase.
it." They that love the Lord God themselves,
should do what they can to engage the affections of
their children to him, and so to preserve the entail
of religion in their families from being cutoff. Thou
shalt whet them diligently upon thy children, so some
read it; frequently repeat these things to them, try
all ways of instilling them into their minds, and
making them pierce into their hearts; as in whetting
a knife, it is turned first on this side, then on that'.
" Be careful and exact in teaching thy children;
and aim, as by whetting,, to sharpen them, and put
an edge upon them. T. each them thy children, not
only those of thine own body," (say the Jews,) " but
all those that are any way under thy care and tui
tion." Bishop Patrick well observes here, that
Moses thought this law so very plain and easy, that
every father might be able to instruct his sons in it,
and every mother her daughters. Thus that good
thing which is committed to us, we. must carefully
transmit- to those that come after us, that it may be
perpetuated. 3. Pious discourse. "Thou shalt talk of these
things, with due reverence and seriousness, for the
benefit not only of thy children, but of thy other
domestics, thy friends and companions, as thou sit-
test iii thy house, either at work, or at meat, or at
rest, or to receive visits; and when thou walkes't by
the way, either for diversion, or for conversation, or
in journies, when at night thou art retiring from thy
family to lie down for sleep, and When in the morn
ing thou art risen up, and returnest to thy family
again. Take all occasions to discourse with those
about thee of divine things; not of unrevealed mys
teries, or matters of doubtful disputation, but of the
plain truths and laws of God, and the things that
belong to our peace." So far is it from being rec
koned a diminution to the honour of sacred things,
to make them the subject of our familiar discourse,
that they are recommended to us to be talked of;
for the more conversant we are with them, the more
we shall admire them, arid be affected with them,
and may thereby be instrumental to communicate
divine light and heat.
4. Frequent reading of the word. They shall be
as frontlets between thine eyes, and thou shalt write
them upon the posts of thy house, v. 8, 9. It is pro
bable, that at that time there were few written co-

612

DEUTERONOMY, VI.

pies of the whole law, only at the feast of taberna
cles the people had it read to them; and therefore
God appointed them, at least for the present, to
write some select sentences of the law, that were
most weighty and comprehensive, upon their walls,
or in scrolls of parchment to be worn about their
wrists; and some think that hence the phylacteries,
so much used among the Jews, took rise. Christ
blames the Pharisees, not for wearing them, but for
affecting to have them broader than other people's,
Matth. 23. 5. But when Bibles came to be common
among them, there was the less occasion for this
expedient. It was prudently and piously provided
by the first reformers of the English church, that
then when Bibles were scarce, some select portions
of scripture should be written on the walls and pil
lars of the churches, which the people might make
familiar to them, in conformity to this direction here,
whieh seems to have been binding in the letter of it
to the Jews, as it is to us in the intent of it, which is,
that we should endeavour by all means possible to
make the word of God familiar to us, that we may
have it ready to us upon all occasions, for our re
straint from sin and our direction and excitement to
our duty. It must be as that which is graven on
the palms of our hands, always before our eyes.
See Prov. 3. 1, 3. It is also intimated that we must
never be ashamed to own our religion, nor to own
ourselves under the check and government of it.
Let it be written on our gates, and let every one
that goes by our door, read it, That we believe Je
hovah to be God alone, and believe ourselves bound
to love him with all our hearts.
III. A caution is here given not to, forget God in
a day of prosperity and plenty, v. 10- -12. Here,
1. He raises their expectations of the goodness of
their God; taking it for granted that he would bring
them into the good land that he had promised, v.
10. That they should no longer dwell in tents as
shepherds and poor travellers, but should settle in
great and goodly cities; should no longer wander in
a barren wilderness, but should enjoy houses well-
furnished, and gardens well-planted; (v. XX.) and
all this without any care or expense of their own,
which he here lays a great stress upon, Cities which
thou buildedst not, Houses which thou filledst not,
iSTc. both because it made the mercy really much
more valuable, that what they had, came to them so
cheap; and yet if they did not actually consider it,
the mercy would be the less esteemed, for we are
most sensible of the value of that which has cost us
dear. When they came so easily by the gift, they
would be apt to grow secure, and unmindful of the
Giver. 2. He engages their watchfulness against
the badness of their own hearts; then beware, when
thou liest safe and soft, lest thou forget the Lord, v.
1 2. Note, ( 1. ) In a day of prosperity we are in great
danger of forgetting God, our dependence upon him,
our need of him, and our obligations to him. When
the world smiles, we are apt to make our court to it,
and expect our happiness in it, and so we forget
him that is our only Portion and Rest. Agur prays
against this temptation, (Prov. 30. 9.) Lest I be full
and deny thee. (2. ) There is therefore need of great
care and caution at such a time, and strict watch
over our own hearts. " Then beware; being warned
of your danger, stand upon your guard against it.
Bind the words of God for a sign upon thy hand,
for this end, to prevent thy forgetting God. When
thou art settled in Canaan, forget not thy deliver
ance out of Egypt: but look to the rock out of which
thou wast hewn: when thy latter end is greatly
increased, remember the smallness of thy begin
nings. "
IV. Some special precepts and prohibitions are
here given, which are of great consequence. 1.
They must upon all occasions give honour to God,

(v. 13.) fear him and serve him, (for if he be a
Master, we must both reverence him and do his
work,) and swear by his name; that is, theymust
not upon any occasion appeal to any other, as the
Discerner of truth, and Avenger of wrong. Swear
by him only, and not by any idol, or any other crea
ture. Swear by his name in all treaties and cove
nants with the neighbouring nations, and do not
compliment them so far as to swear by their gods.
Swearing by his name, is sometimes put for an open
profession of his name; Isa. 45. 23. Every tongue
shall swear, is expounded, (Rom. 14. 11.) Every
tongue shall confess to God. 2. They must not upon
any occasion give that honour to other Gods; (i;. 14. )
Ye shall not go after other gods, that is, ' ' Ye shall
not serve or worship them," for therein they went
astray, they went a whoring from the true God,
who, in this, more than in any thing, is a jealous
God; (v. 15. ) and the learned Bishop Patrick ob
serves here, out of Maimonides, that we never find,
either in the law or the prophets, anger, or fury, or
jealousy, or indignation, attributed to God but upon
occasion of idolatry. 3. They must take heed of
dishonouring God by tempting him, (v. 16.) Ye shall
not tempt the Lord your God, that is, " Ye shall
not in any exigence distrust the power, presence,
and providence, of God, nor quarrel with him;
which, if they indulged an evil heart of unbelief,
they would take occasion to do in Canaan as well as
in the wilderness. No change of condition will cure
a disposition to murmur and fret. Our Saviour uses
this caution as an answer to one of Satan's tempta
tions, with application to himself, Matth. 4. 7. Thou
shalt not tempt the Lord thy God; either by des
pairing of his power and goodness, while we keep
in the way of our duty, or by presuming upon it,
when we turn aside out of that way.
17. Ye shall diligently keep the com
mandments of the 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 ; that it may be well with thee,
and that thou mayest go in and possess the
good land which the Lord sware unto thy
fathers; 19. To cast out all thine enemies
from before thee, as the Lord hath spoken.
20. And when thy son asketh thee in time
to come, saying, What mean the testimonies,
and the statutes, and the judgments, which
the Lord our God hath commanded you ?
21. Then thou shalt say unto thy son, We
were Pharaoh's bondmen in Egypt; and
the Lord brought us out of Egypt with a
mighty hand : 22. And the Lord showed
signs and wonders, great and sore, upon
Egypt, upon Pharaoh, and upon all his
household before our eyes: 23. And he
brought us out from thence, that he might
bring us in, to give us the land which he
sware unto our fathers. 24. And the Lord
commanded us to do all these statutes, to
fear the Lord our God, for our good always,
that he might preserve us alive, as it is at
this day. 25. And it shall be our righteous
ness, if we observe to do all these command
ments before the Lord our God, as he hath
commanded us.

DEUTERONOMY, VII.

C13

Here,

I. Moses charges them to keep God's command
ments themselves, (v. 17.. 19.) Ye shall diligently
keep God's commandments. Note, It requires a
great deal of care and pains to keep up religion in
the power of it in our hearts and lives. Negligence
will ruin us; but we cannot be saved without dili
gence. To induce them to this, he here shows them,
1. That this would be veiy acceptable to God, it is
right and good in the sight ofthe Lord: and that is
right and good indeed, that is so in God's sight. If
we have any regard to the favour of our Creator as
our felicity, and the law of our creation as our rule,
we shall be religious. 2. That it would be very ad
vantageous and profitable to themselves. It would
secure to them the possession of the land of Ca
naan, prosperity there, and constant victory over
those that stood in their way. In short, Do well,
and it shall be well with thee.
II. He charges them to instruct their children in
the commands of God; not only that they might in
their tender years intelligently and affectionately
join in religious services, but that afterward they
might in their day keep up religion, and convey it
to those that should come after them.
Now, 1. Here is a proper question, which it is
supposed the children would ask, (v. 20.) "What
mean the testimonies and the statutes? What is the
meaning ofthe feasts we observe, the sacrifices we
offer, and the many peculiar customs we keep up?"
Observe, (1.) All divine institutions have a certain
meaning, and there is something great designed in
them. (2. ) It concerns us to know and understand
the meaning of them, that we may perform a rea
sonable service, and may not offer the blind for sa
crifice. (3. ) It is good for children betimes to in
quire into the true intent and meaning of the reli
gious observances they are trained up in. To be
thus inquisitive in divine things, is a good sign that
they are concerned about them, and a good means
of their attaining to a great acquaintance with them.
Then shall we know, if thus we follow on to know.
2. Here is a full answer put into the parents'
mouths to be given to this good question. Parents
and teachers must give instruction to those under
their charge, though they do not ask it. Nay,
though they have an aversion to it; much more
must they be ready to answer questions, and to give
instruction when it is desired; for it may be hoped,
they that ask it, will be willing to receive it. Did
the children ask the meaning of God's laws? Let
them be told, That they were to be observed, (1.)
In a grateful remembrance of God's former favours
to them, especially their deliverance out of Egypt,
v. 21- -23. The children must be often told of the
deplorable state their ancestors were in, when they
were bondmen in Egypt, the great salvation God
wrought for them in fetching them out thence, and
that God, in giving them these peculiar statutes,
meant to perpetuate the memorial of that work of
wonder, by which they were formed into a peculiar
people. (2.) As the prescribed condition of his fur
ther favours, (v. 24.) The Lord commanded us all
these statutes for our good. Note, God commands us
nothing but what is really for our own good. It is
our interest, as well as our duty, to be religious.
[1.] It will be our life; that he might preserve us
alive; which is » great favour, and more than we
could expect, considering how often we have for
feited life itself. Godliness has the promise of the
continuance and comfort of the life that now is, as
far as it is for God's glory. [2.] It will be our
' righteousness. Could we perfectly fulfil but that
one command of loving God with all our heart, soul,
and might, and could we say, "We have never
done otherwise," that would be so our righteousness,
as to entitle us to the benefits of the covenant of in

nocency; had we continued in every thing that is
written in the book of the law to do it, the law
would have justified us. But that we cannot pre
tend to, therefore our sincere obedience shall be
accepted through a Mediator to denominate us, as
Noah was, righteous before God, Gen. 7. 1. Luke
1. 6. and 1 John 3. 7. The Chaldce reads it, There
shall be a reward to us, if we observe to do these
commandments; for, without doubt, in keeping
God's commandments there is great reward.
CHAP. VII.
Moses in this chapter exhorts Israel. I. In general, to
keep God's commandments, v. 11, 12. II. In particular,
and in order to that, to keep themselves pure from all
communion with idolaters. 1. They must utterly destroy
the seven devoted nations, and not spare them or make
leagues with them, v. 1, 2, 16, 24. 2. They must by no
means marry with the remainders of them, v. 3, 4. 3.
They must deface and consume their altars and images,
and not so much as take the silver and gold of them to
their own use, v. 5, 25, 26. To enforce this charge, he
shows that they were bound to do so, (1.) In duty. Con
sidering, [1.1 Their election to God, v. 6. [2.] The rea
son of that election, v. 7, 8. [3.1 The terms they stood
upon with God, v. 9, 10. (2.) In interest. It is here
promised, [1.] In general, that if they would serve God,
he would bless and prosper them, v. 12. . IS. [2.] In
particular, that if they would drive out the nations that
they might not be a temptation to them, God would
drive them out that they should not be any vexation to
them, v. 17.. 24.
l."V&7rHEN the Lord thy God shall
TT bring thee into the land whither
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 Perizzites, and the
Hivites, and the Jebusites, seven nations
greater and mightier than thou: 2. And
when the Lord thy God shall deliver them
before thee ; thou shalt smite them, and ut
terly destroy them : thou shalt make no co
venant with them, nor show mercy unto
them: 3. Neither shalt thou make mar
riages with them ; thy daughter thou 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 an
ger 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
a holy people unto the Lord thy God : the
Lord thy God hath chosen thee to be a
special people unto himself, above all peo
ple that are upon the face of the earth. 7.
The Lord did not set his love upon you,
nor choose you, because ye were more in
number than any people ; for ye were the
fewest of all people ; 8. But because the
Lord loved you, and because he would
keep the oath which he had sworn unto
your fathers, hath the Lord brought you
out with a mighty hand, and redeemed you

614

DEUTERONOMY, VII.

out of the house of bondmen, from the hand
of Pharaoh king of Egypt. 9. Know there
fore that the Lord thy God, he is God, the
faithful God, which keepeth covenant and
mercy with them that love him and keep
his commandments, to a thousand genera
tions; 10. And repayeth them that hate
him to their face, to destroy them : he will
not be slack to him that hateth him, he will
repay him to his face. 1 1 . Thou shalt there
fore keep the commandments, and the sta
tutes, and the judgments, which I command
thee this day, to do them.
Here is,
I. A very strict caution against all friendship and
fellowship with idols and idolaters. Those that are
taken into communion with God, must have no
communication with the unfruitful works of dark
ness. These things they are charged about, for
the preventing of this snare now before them.
1. They must show them no mercy, v. 1, 2.
Bloody work is here appointed them, and yet it is
God's work, and good work, and in its time and
place needful, acceptable, and honourable.
( 1. ) God here engages to do his part. It is spoken
of as a thing taken for granted, that God would
bring them into the land of promise, that he would
cast out the nations before them, who were the
present occupants of that land; no room was left to
doubt of that His power is irresistible, and there
fore he can do it: his promise is inviolable, and
therefore he will doit. Now, [1.] These devoted
nations are here named and numbered, v. 1. Seven
in all, and seven to one seemed to make it a very
unequal contest. They are specified, that Israel
might know the bounds and limits of their commis
sion; hitherto their severity must come, but no fur
ther; nor must they, under colour of this commis
sion, kill all that came in their way; no, here must
its waves be stayed. The confining of this commis
sion to the nations here mentioned, plainly intimates
that after ages were not to draw this into a prece
dent; this will not serve to justify those barbarous
wars which give no quarter. How agreeable so
ever this method might be, when God himself pre
scribed it, to that dispensation under which such
multitudes of beasts were killed and burned in sa
crifice; now that all sacrifices of atonement are per
fected in, and superseded by, the great propitiation
made by the blood of Christ, human blood is be
come perhaps more precious than it was, and those
that have most power, yet must not be prodigal of
it. [2. ] They are here owned to be greater and
mightier than Israel. They had been long rooted
in this land to which Israel came strangers; they
were more numerous, had men much more bulky,
and more expert in war, than Israel had; yet all
this shall not prevent their being cast out before Is
rael. The strength of Israel's enemies magnifies
the power of Israel's God, who will certainly be too
hard for them.
(2.) He engages them to do their part. Thou
shalt smite them, and utterly destroy them, v. 2. If
God cast them out, Israel must not take them in,
no, not as tenants, or tributaries, or servants. No
covenant of any kind must be made with them,
no mercy must be showed them. This severity
was appointed, [1. j In order to punish the wick
edness they and their fathers had been guilty
of. The iniquity of the Amorites was now full, and
the longer it had been in the filling, the sorer was
the vengeance when it came at last. [2.] In order
to prevent the mischiefs they would do God's Is

rael, if they were left alive. The people of these
abominations must not be mingled with the holy
seed, lest they corrupt them. Better that all these
lives should be lost from the earth, than that reli-
fion and the true worship of God should be lost in
srael. Thus we must deal with our lusts that war
against our souls; God has delivered them into our
hands by that promise, Sin shall not have dominion
over you, unless it be your own faults; let not us
then make covenants with them, or show them any
mercy, but mortify and crucify them, and utterly
destroy them.
2. They must make no marriages with those of
them that escaped the sword, v. 3. 4. The fami
lies ofthe Canaanites were ancient, and it is proba
ble that some of them were called honourable,
which might be a temptation to the Israelites, espe
cially those of them that were of least note in their
tribes, to court an alliance with them, to mend their
blood; and the rather, because their acquaintance
with the country might be serviceable to them in
the improvement of it: but religion, and the fear of
God, must overrule all these considerations. To
intermarry with them was therefore unlawful, be
cause it was dangerous; this very thing had proved
of fatal consequence to the old world, (Gen. 6. 2. )
and thousands in the world that now is, have been
undone by irreligious, ungodly, marriages; for there
is more ground of fear in mixed marriages that the
good will be perverted, than of hope that the bad
will be converted. The event proved the reasona
bleness of this warning, They will turn away thy
son from following me. Solomon paid dear for his
folly herein. We find a national repentance for
this sin of marrying strange wives, and care taken
to reform, (Ezra 10. 19, &c. and Neh. 13.) and a
New Testament caution not to be unequally yoked
with unbelievers, 2 Cor. 6. 14. Those that in
choosing yokefellows, keep not at least within the
bounds of a justifiable profession of religion, cannot
promise themselves helps meet for them. One of
the Chaldee paraphrases adds here, as a reason of
this command, (v . 3. ) For he that marries with idol
aters, does in effect marry with their idols.
3. They must destroy all the relics of their idol
atry, v. 5. Their altars and pillars, their groves
and graven images, all must be destroyed; both in
a holy indignation against idolatry, and to prevent
infection. This command was given before, Exod.
23. 24  34. 13. A great deal of good work of this
kind was done by the people, in their pious zeal, (2
Chron. 31. 1.) and by good Josiah, (2 Chron. 34. 3,
7.) and with this may be compared the burning of
the conjuring books, Acts 19. 19.
II. Here are very good reasons (to enforce this
caution. 1. The choice which God had made of this peo
ple for his own, v. 6. There was such a covenant
and communion established between God and Is
rael, as was not between him and any other people
in the world. Shall they by their idolatries disho
nour him who had thus honoured them ? Shall they
slight him who had thus testified his kindness for
them? Shall they put themselves upon the level
with other people, when God had thus dignified and
advanced them above all people? Had God taken
them to be a special people to him, and no other
but them, and will not they take God to be a spe
cial God to them, and no other but him?
2. The freeness of that grace, which made this
choice. (1. ) There was nothing in them to recom
mend or entitle them to this favour. In the multi
tude of the people is the king's honour, Prov. 14.
28. But! their number was inconsiderable; they
were only seventy souls when they went down into
Egypt, and though greatly increased there, yet
there were many other nations more numerous; Ye

DEUTERONOMY, VII.

616

were the fewest of all people, v, 7. The author of
the Jerusalem Targum passes too great a compli
ment upon his nation, in his reading this, Ye were
humble inspirit, and meek above all people; quite
contrary. They were rather stiff-necked, and ill-
natured, above all people. (2.) God fetched the
reason of it- purely from himself, v. 8. [1.] He
loved you, because he would love you. Even so,
Father, because it seemed good in thine eyes. All
that God loves, he loves freely, Hos. 14. 4. ' Those
that perishi perish by their own merits, but all that
are saved, are saved by prerogative. [2.] He has
done his work because he would keep his word.
*' He has brought you out of Egypt in pursuance of
the oath sworn to your fathers. Nothing in them,
or done by them, did or could make God a Debtor
to them; but he had made himself a debtor to his
own promise, which he would perform notwith
standing their unworthiness.
3. The tenor of the covenant into which they
were taken; it wjs in short this, That as they were
to God, so God would be to them. They should
certainly find him, (1.) Kind to his friends, v. 9.
" The Lord thy God is not like the gods of the na
tions, the creatures of fancy, subjects fit enough for
loose poetry, but no proper objects of serious devo
tion; no, he is God, God indeed, God alone, the
faithful God, able and ready not only to fulfil his
own promises, but to answer all the just expecta
tions of his worshippers, and he will certainly keep
covenant and mercy," that is, " show mercy ac
cording to covenant, to them that love him, and keep
Ms commandments; (and in vain do we pretend to
love him, if we do not make conscience of his com
mandments;) "and this," (as is here added for the
explication of the promise in the second command
ment,) "not only to thousands of persons, but to
thousands of generations. So inexhaustible is the
fountain, so constant the streams ! " (2.) Just to his
enemies, he repay eth them that hate him, v. 10.
Note, [1.3 Wilful sinners are haters of God; for
the carnal mind is enmity against him. Idolaters
are so in a special manner, for they are in league
with his rivals. [2. ] Those that hate God, can
not hurt him, but certainly ruin themselves. He
will repay them to their facej in defiance of them
and all their impotent malice. His arrows are said
to be made ready against tlie face of them, Ps. 21.
12. Or, He will bring those judgments upon them,
which shall appear to themselves to be the just pun
ishment of their idolatry. Compare Job 21. 19,
He rewardeth him, and he shall know it. Though
vengeance seem to be slow, yet it is not slack. The
wicked and sinner shall be recompensed in the
earth, Prov. 11. 31. I cannot pass the gloss of the
Jerusalem Targum upon this place, because it
speaks the faith of the Jewish church concerning
a future state: He recompenses to them that hate
him, the reward of their' good works in this world,
that he may destroy them in the world to come.
12. Wherefore it shall come to pass, if ye
hearken to these judgments, and keep and
do them, that the Lord thy God shall keep
unto thee the covenant and the mercy which
he sware unto thy fathers: 13. 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 blessed above all
people : there, shall not be male or female

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 con
sume all the people which the Lord thy
God shall deliver thee ; thine eye shall have
no pity upon them : neither shalt thou serve
their gods ; for that will be a snare unto thee.
1 7. If thou shalt say in thine heart, These
nations are more than I ; how can I dispos
sess them ? 1 8. Thou shalt not be afraid
of them-; but shalt well remember what the
Lord thy God did unto Pharaoh, and unto
all Egypt ; 1 9. The great temptations which
thine eyes saw, and the signs, and the won
ders, and the mighty hand, and the stretch
ed-out arm, whereby the Lord thy God
brought thee out ; so shall the Lord thy
God do unto all 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. 21. Thou shalt not be
affrighted at them : for the Lord thy God is
among you, a mighty God and terrible. 22.
^And the Lord thy God will put out those
nations before thee by little and little : thou
mayest not consume them at once, lest the
beast of the field increase upon thee. 23.
But the Lord thy God shall deliver them
unto thee, and shall destroy them with a
mighty destruction, until they be destroyed.
24. And he shall deliver their kings into
thine hand, and thou shalt destroy their
name from under heaven : there shall no
man be able to stand before thee, until thou
have destroyed them. 25. The graven im
ages of their gods shall ye burn with fire ;
thou shalt not desire the silver or gold that
is on them, nor take it unto thee, lest thou
be snared therein : for it is an abomination
to the Lord thy God. 26. Neither shalt
thou bring an abomination into thine house,
lest thou be a cursed thing like it : but thou
shalt utterly detest it, and thou shalt utterly
abhor it ; for it is a cursed thing.
Here, 1. The caution against idolatry is repeated, and
against communion with idolaters, v. 16. " Thou
shalt consume the people, and not serve their
gods." We are in danger of having fellowship with
the works of darkness, if we take pleasure in fel
lowship with those that do those works. Here is
also a repetition of the charge to destroy the images,
v. 25, 26. The idols which the heathen had wor
shipped were ah abomination to God, and therefore
must be so to them: all that truly love God, hate
what he hates. Observe how this is urged upon
them, Thou shalt utterly detest it, and thou shalt
utterly abhor it: such a holy indignation as this
must we conceive against sin, that abominable thing

616

DEUTERONOMY, VII.

which the Lord hates. They must not retain the
images, to gratify their covetousness, Thou shalt
not desire the silver or gold that is on them, nor
think it pity to have that destroyed. Achan paid
dear for converting that to his own use, which was
an anathema. Nor must they retain the images, to
gratify their curiosity; " Neither shalt thou bring it
into thine house, to be hung up as an ornament, or
preserved as a monument of antiquity: No, to the
fire with it, that is the fittest place for it." Two
reasons are given for this caution. Lest thou be
snared therein; (v. 25.) that is, "Lest thou be
drawn, ere thou art aware, to like it and love it, to
fancy it, and pay respect to it. " And, lest thou be
a cursed thing like it, v. 26. They that make im
ages, are said to be like unto them, stupid and
senseless; here they are said to be in a worse sense
like to them, accursed of God, and devoted to de
struction. Compare these two reasons together,
and observe, That whatever brings us into a snare,
brings us under a curse.
II. The promise of God's favour to them, if they
would be obedient, is enlarged upon with a most af
fecting copiousness and fluency of expression, which
intimates how much it is both God's desire, and our
own interest, that we be religious. All possible as
surance is here given them,
1. That if they would sincerely endeavour to do
their part of the covenant, God would certainly
perform his part. He shall keep the mercy which
he sware unto thy fathers, v. 12. Let us be con
stant to our duty, and we cannot question the con
stancy of God's mercy.
2. That if they would love God, and serve him,
and devote themselves and their's to him, he would
love them, and bless them, and multiply them
greatly, v. 13, 14. What could they desire more
to make them happy? (1. ) He will love thee. He
began in love to us, (1 John 4.. 21. ) and if we return
his love in filial duty, then, and then only, we may
expect the continuance of it, John 14. 21. (2.) He
will bless thee with the tokens of his love above all
people. If they would distinguish themselves from
their neighbours by singular services, God would
dignify them above their neighbours by singular
blessings. (3.) He will multiply thee. Increase
was the ancient blessing for the peopling of the
world, once and again, (Gen. 1. 28. — 9. 1.) and
here for the peopling of Canaan, that little world
by itself. The increase both of their families and
of their stock is promised: They should neither
have estates without heirs, nor heirs without es
tates, but should have the complete satisfaction of
having many children, and plentiful provisions and
portions for" them.
3. That if they would keep themselves pure from
the idolatries of Egypt, God would keep them clear
from the diseases of Egypt, v. 15. It seems to re
fer not only to those plagues of Egypt, by the force
of which they were delivered, but to some other
epidemical country disease, (as we call it,) which
they remembered the prevalence of among the
Egyptians, and by which God had chastised them
for their national sins. Diseases are God's servants;
they go where he sends them, and do what he bids
them. It is therefore good for the health of our bo
dies, to mortify the sin of our souls.
4. That if they would cut off the devoted nations,
they should cut them off, and none should be able
to stand before them. Their duty in this matter
would itself be their advantage. Thou shalt con
sume all the people which the Lord thy God shall
deliver thee, that is the precept, v. 16. And then
the Lord thy God shall deliver them unto thee, and
shall destroy them, that is the promise, v. 23. Thus
we are commanded not to let sinreign, not to indulge
ourselves in it, or give countenance to it, but to hate

it, and strive against it; and then God nas promised
that sin shall not have dominion over us, (Rom. 6.
12, 14.) but that we shall be more than conquerors
over it.
The difficulty and doubtfulness of the conquest of
Canaan having been a stone of stumbling to then-
fathers, he here animates them against those things
which were most likely to discourage them, bid
ding them not to be afraid of them, v. 18. And
again, v. 21.
(1.) Let them not be disheartened by the num
ber and strength of their enemies. Say not, they
are more than I, how can I dispossess them? v. 17.
We are apt to think that the most numerous, must
needs be victorious; but to fortify them against this
temptation, he reminds them ofthe destruction of
Pharaoh and all the power of Egypt, v. 18, 19.
They had seen the great temptations, or miracles,
(so the Chaldee reads it,) the signs and wonders,
wherewith God had brought them out of Egypt,
in order to his bringing of them» into Canaan, and
from thence might easily infer, that God could dis
possess the Canaanites, who, though formidable
enough, had not such advantages against Israel as
the Egyptians had; He that had done the greater,
could do the lesser: and they might also infer, that
he would dispossess them, otherwise his bringing
Israel out of Egypt had been no kindness to them.
He that begun would finish. Thou shalt therefore
well remember this, v. 18. The word and works
of God are then well remembered, when they are
improved as helps to our faith and obedience. This
is well laid up, which is ready to us when we have
occasion to use it.
(2.) Let them not be disheartened by the weak
ness and deficiency of their own forces; for God will
send them in auxiliary troops of hornets, or wasps,
as some read it, (x;. 20.) probably, larger than ordi
nary, which would so terrify and molest their ene
mies, (and perhaps be the death of many of them,)
that their most numerous armies would become an
easy prey to Israel. God plagued the Egyptians
with flies, but the Canaanites with hornets. Those
who take not warning by lesser judgments on others,
may expect greater on themselves. But their great
encouragement was, that they had God among
them, a mighty God and terrible, v. 21. And if
God be for us, if God be with us, we need not fear
the power of any creature against us.
(3.) Let them not be disheartened by the slow l
progress of their arms, nor think that the Canaan
ites would never be subdued, if they were not ex
pelled the first year; no, they must he put out by
little and little, and not all at once, v. 22. Note,
We must not think, that because the deliverance
of the church, and the destruction of its enemies,
are not effected immediately, therefore it will never
be effected; God will do his own work in his own
method and time; and we may be sure that they are
always the best. Thus corruption is driven out of
the hearts of believers by little and little. The
work of sanctification is carried on gradually; but
that judgment will at length be brought forth into a
complete victory. The reason here given (as be
fore, Exod. 23. 29, 300 is Lest the beast of the field
increase upon thee. The earth God has given to
the children of men; and therefore there shall ra
ther be a remainder of Canaanites to keep posses
sion till Israel become numerous enough to replen
ish it, than that it should be a habitation of dragons,
and a court for the wild beasts ofthe desert, Isa. 34.
13, 14. Yet God could have "prevented this
mischief from the beasts, Lev. 26. 6. But pride
and security, and other sins that are the common
effects of a settled prosperity, were the enemies more
dangerous than the beasts of the field; that would
be apt to increase upon them. See Judges 3. 1, 4.

DEUTERONOMY, VIIL

617

CHAP. VIII.
M oses had charged parents, in teaching their children, to
¦whet the word of God upon them, (ch. 6, 7. ) by frequent
repetition of the same things, over and over again; and
here he himself takes the same method of instructing the
Israelites, as his children; frequently inculcating the
same precepts and cautions, with the same motives,
or arguments, to enforce them; that what they heard so
often, might abide with them. In this chapter Moses
gives them, I. General exhortations to obedience, v. 1,
6. II. A review of the great things God had done for
them in the wilderness, as a good argument for obedi
ence, v. 2. .5. and v. 15, 16. III. A prospect of the
food land into which God would now bring them, v. 7 . •
. IV. A necessary caution against the temptations of
a prosperous condition, v. 10 . . 14, and 17, IS. V. A fair
warning to the fatal consequences of apostasy from God,
v. 19, 20.
I. k LL the commandments which I
J\. command thee this day shall ye ob
serve to do, that ye may live, and multiply,
and go in and possess the land which the
Lord sware unto your fathers, 2. And
thou shalt remember all the way which the
Lord thy God led thee these forty years in
the wilderness, to humble thee, and to prove
thee, to know what was in thine heart,
whether thou wouldest keep his command
ments, or no. 3. And he humbled thee, and
suffered thee to hunger, and fed thee with
manna, (which thou knewest not, neither
did thy fathers know,) that he might make
thee know that man doth not live by bread
only, but by every word that proceedeth out
-of the moudi of the Lord doth man live. 4.
Thy raiment waxed not old upon thee, nei
ther did thy foot swell, these forty years. 5.
Thou shalt also consider in thine heart, that,
as a man chasteneth his son, so the Lord
thy God chasteneth thee. 6. Therefore
thou shalt keep the commandments of the
Lord thy God, to walk in his ways, and to
fear him. 7. For the Lord thy God bring
eth thee into a good land ; a land of brooks
of water, of fountains, and depths that spring
out of valleys and hills; 8. A land of wheat,
and barley, and vines, and fig-trees, and
pomegranates ; a land of oil-olive, and ho
ney ; 9. A land wherein thou shalt eat bread
without scarceness, thou shalt not lack any
thing in it ; a land whose stones are iron,
and out of whose hills thou mayest dig brass.
The charge here given them, is the same as be
fore, to keep and do all God's commandments.
Their obedience must be, 1. Careful, observe to do.
2. Universal, to do all the commandments, v. 1.
And, 3. From a good principle, with a regard to
God, as the Lord, and their God, and particularly
with a holy fear of him, (v. 6.) from a reverence
of his majesty, a submission to his authority, and. a
dread of his wrath.
To engage them to this obedience, beside the
great advantages ,of it, (which he sets before them,
v. 1.) that they should live and multiply, and all
should be well with them; he directs them,
I. To look back upon the wilderness through
which God had now brought them, (v. 2.) Thou
shalt remember all the way which the Lord thy God
Vol i—4 T

led thee these forty years tn the wilderness. Now
that they were come of age, and were entering up
on their inheritance, they must be reminded of the
discipline they had been under during their mino
rity, and the method God had taken to train them
up for himself. The wilderness was the school in
which they had been for forty years boarded and
taught, under tutors and governors; and this was a
time to bring it all to remembrance. The occur
rences of these last forty years were, 1. Very
memorable, and well worthy to be remembered.
2. Very useful and profitable to be remembered, as
yielding a complication of arguments for obedience.
And, 3. They were recorded on purpose that they
might be remembered. As the feast of the passo
ver was a memorial of their deliverance out of
Egypt, so the feast of tabernacles was, of their pas
sage through the wilderness. Note, It is very good
for us to remember all the ways both of God s pro
vidence and grace, by which he has led us hitherto
through this wilderness, that we may be prevailed
with cheerfully to serve him and trust in him.
Here let us set up our Ebenezer.
(1.) They must remember the straits they were
sometimes brought into; [1.] For the mortifying of
their pride; it was to humble them, that they might
not be exalted above measure with the abundance
of miracles that were wrought in their favour, and
that they might not be secure, and confident of be
ing in Canaan immediately. [2.] For the manifest
ing of their perverseness; to prove them, that they
and others might know (for God himself perfectly
knew it before) all that was in their heart, and
might see that God chose them, not for any thing
in them that might recommend them to his favour,
for their whole carriage was untoward and pro
voking. Many commandments God gave them
which there had been no occasion for, if they had
not been led through the wilderness, as those re
lating to the manna, (Exod. 16. 28.) and God there
by tried them, as our first parents were tried by the
trees of the garden, whether they would keep God's
commandments or not. Jr, God thereby proved
them whether they would trust his promises, the
word which he commanded to a thousand genera
tions, and, in dependence on his promises, obey his
precepts. (2.) They must remember the supplies which
were always granted them. God himself took par
ticular care of their food, raiment, and health; and
what would they have more?
[1.] They had manna for food, (x>. 3.) God suf
fered them to hunger, and then fed them with man
na, that the extremity of their want might make
their supply the more acceptable, and God's good
ness to them therein the more remarkable. God
often brings his people low, that he might have the
honour of helping them. And thus the manna of
heavenly comforts is given to them that hunger and
thirst after righteousness, Matth. 5. 6. To the hun
gry soul every bitter thing is sweet. It is said of
the manna, that it was a sort of food, which neither
they nor their fathers knew. And again, v. 16. If
they knew there was such a thing that fell some
times with the dew in those countries, as some
think they did, yet it was never known to fall in
such vast quantities, so constantly, and at all seasons
of the year, so long, and only about a certain place.
These things were altogether miraculous, and with
out precedent; the Lord created a new thing for
their supply. And hereby he taught them, that
man liveth not by bread alone; though God has ap
pointed bread for the strengthening of man's heart, .
and that is ordinarily made the staff of life, yet God
can, when he pleases, command support and nour
ishment without it, and make something else, very
unlikelv, to answer the intention as well. We

618

DEUTERONOMY, VIII.

might live upon air, if it were sanctified for that use
by the word of God; for the means God ordinarily
uses he is not tied to, but can perform his kind pur
poses to his people without them. Our Saviour
quotes this scripture in answer to that temptation
of Satan, Command that these stones be made bread.
" What need of that?" says Christ; " my heavenly
Father can keep me alive without bread," Matth.
4. 3, 4. Let none of God's children distrust their
Father, nor take any sinful indirect course for the
supply of their own necessities; some way or other,
God will provide for them in the way of duty and
honest diligence, and verily they shall be fed. It
may be applied spiritually; the word of God,as it
is the revelation of God's will and grace duly re
ceived, and entertained by faith, is the food of the
soul; the life which is supported by that is the life
of the man, and not only that life which is support
ed by bread. The manna typified Christ, the bread
of life. He is the Word of God; by him we live;
the Lord evermore give us that bread which en
dures to eternal life, and let us not be put off with
the meat that perisheth!
[2.] The same clothes served them from Egypt
to Canaan; at least the generality of them. Though
they had not change of raiment, yet it was always
new, and waxed not old upon them, v. 4. This
was a standing miracle, and the greater, if, as the
Jews say, they grew with them, so as to be always
fit for them. But it is plain they brought out of
Egypt bundles of clothes on their shoulders, (Exod.
12. 34.) which they might barter with each other as
there was occasion; and those, with what they wore,
sufficed till they came into a country where they
could furnish themselves with new clothes.
Now by the method God took of providing food
f|nd raiment for them, First, He humbled them. It
was a mortification to them to be tied for forty
years together to the same meat, without any vari
eties, and to the same clothes, in the same fashion.
Thus he taught them that the good things he design
ed for them, were figures of better things: and that
the happiness of man consists not in being clothed
in purple or fine linen, and in faring sumptuously
every day, but in being taken into covenant and
communion with God, and in learning his righteous
judgments. God's law, which was given to Israel
in the wilderness, must be to them instead of food
and raiment. Secondly, He proved them, whether
they could trust him to provide for them then,
when means and second causes failed. Thus he
taught them to live in a dependence upon Provi
dence, and not to perplex themselves with care,
what they should eat and drink, and wherewithal
they should be clothed. Christ would have his dis
ciples learn the same lesson, (Matth. 6. 25.) and
took a like method to teach it them, when he sent
them out without purse or scrip, and yet took care that
they lacked nothing, Luke 22. 35. Thirdly, God
took care of their health and ease. Though they
travelled on foot in a dry country, the way rough
and untrodden, yet their foot swelled not: God pre
served them from takinghurt by the inconveniences
of their journey ; and mercies of that kind we ought to
acknowledge. Note, Those that follow God's conduct
are not only safe but easy. Our feet swell not while
we keep in the way of duty; it is the way of trans
gression that is hard, Prov. 13. 15. God has
promised to keep the' feet of his saints, 1 Sam.
2. 9.
(3.) They must also remember the rebukes they
had been under, v. 5. During these years of their
education they had been kept under a strict disci
pline, and not without need. As a man chasteneth
his son, for his good, and because he loves him, so
the Lord thy God chasteneth thee. God is a loving
tender Father to all his children, yet when there is

occasion they shall feel the smart ofthe rod. Israel
did so, they were chastened that they might not be
condemned; chastened with the rod of men. Not
as a man wounds and slays his enemies whose de
struction he aims at, but as a man chastens his son
whose happiness and welfare he designs: so did
their God chasten them; he chastened and taught
them, Ps. 94. 12. This they must consider in then
heart, that is, they must own it from their own ex
perience, that God had corrected them with a
fatherly love, for which they must return to him a
filial reverence and compliance. Because God has
chastened thee as a father, Therefore (v. 6. ) thou
shalt keep his commandments. This use we should
make of all our afflictions; by them let us be en
gaged and quickened to our duty. Thus they ar<*
directed to look back upon the wilderness.
II. He directs them to look forward to Canaan,
into which God was now bringing them. Look
which way we will, both our reviews and our pros
pects will furnish us with arguments for obedience.
The land which they were now going to take pos
session of, is here described to be a very good land,
v. 7 . . 9. There was every thing in it that was de
sirable. 1. It was well watered, tike Eden, the gar
den ofthe Lord. It was a land of brooks of vjater,
of fountains and depths, which contributed to the
fruitfulness ©f the soil. Perhaps there was more
plenty of water there now than had been in Abra
ham's time, the Canaanites having found and dig
ged wells; so that Israel reaped the fruit of their
industry as well as of God's bounty. 2. The ground
produced great plenty of all good things, not only
for the necessary support, but for the convenience
and comfort of human life. In their fathers' land
they had bread enough; it was corn land, and a land
of wheat and barley, where, with the common care
and labour of the husbandman, they might eat
bread without scarceness. It was a fruitful land,
that was never turned into barrenness but for the
iniquity of them that dwelt therein. They had not
only water enough to quench their thirst, but vines,
the fruit whereof was ordained to make glad the
heart. And if they were desirous of dainties, they
needed not to send to far countries for them, when
their own was so well stocked with fig-trees, and
pomegranates, olives of the best kind, and honey, or
date-trees, as some think it should be read. 3. Even
the bowels of its earth were very rich, though it
should seem that silver and gold they had none; of
these the princes of Sheba should bring presents;
(Ps. 72. 15.) yet they had plenty of those more ser
viceable metals, iron and brass. Iron-stone and
mines of brass were found in their hills. See Job
28. 2.
Now observe these things arementioned, (1.) To
show the great difference between that wilderness
through which God had led them, and the good
land into which he was bringing them. Note,
Those that bear the inconveniences of an afflicted
state with patience and submission, are humbled by
them, and prove well under them, are best pre
pared for better circumstances. (20 To show what
obligations they lay under to keep God's command
ments, both in gratitude for his favour to them, and
from a regard to their own interest, that the favours
might be continued. The only way to keep posses
sion of this good land, would be to keep in the way
of their duty. (3. ) To show what a figure it was of
good things to come. Whatever others saw, it is
probable that Moses in it saw a type of the better
country: the gospel-church is the New Testament
Canaan, watered with the Spirit in his gifts and
graces, planted with the trees of righteousness,
bearing the_ fruits of righteousness. Heaven is the
good land, in which there is nothing wanting, and
where there is a fulness of joy.

DEUTERONOMY, VIII.

619

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.
11. Beware that thou forget not the Lord
thy God, in not keeping his commandments,
and his judgments, and his statutes, which
I command thee this day : 1 2. Lest, when
thou hast eaten and art full, and hast built
goodly houses, and dwelt therein ; 13. And
when thy herds and thy flocks multiply, and
thy silver and thy gold is multiplied, and all
that thou hast is multiplied ; 14.. Then
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, that he
might humble thee, and that he might prove
thee, to do thee good at thy latter end ; 1 7.
And thou say in thine heart, My power,
and the might of mine hand, hath gotten me
this wealth. 1 8. But thou shalt remember
the Lord thy God : for it is he that giveth
thee power to get wealth, that he may es
tablish his covenant, which he sware unto
thy fathers, as it is this day. 1 9. And it
shall be, if thou do at all forget the Lord
thy God, and walk after other gods, and
serve them, and worship them, I testify
against you this day, that ye shall surely
perish. 20. As the nations which the Lord
destroyeth before your face, so shall ye
perish ; because ye would not be obedient
unto the voice of the Lord your God.
Moses having mentioned the great plenty they
would find in the land of Canaan, finds it necessary
to caution them against the abuse of that plenty,
which is a sin they would be the more prone to, now
that they came into that vineyard of the Lord, im
mediately out of a barren desert.
I. He directs them to the duty of a prosperous
condition, v. 10. They are allowed to eat even to
fulness; but not to surfeit or excess. But let them
always remember their Benefactor, the Founder of
their feast, and never fail to give thanks after meat,
Then thou shalt bless the Lord thy God. 1. They
must take heed of eating or drinking so much as to
indispose themselves for this duty of blessing God,
rather they must aim to serve God therein with so
much the more cheerfulness and enlargement. 2.
They must not have any fellowship with those that,
when they had eaten and were full, blessed false
gods, as the Israelites themselves had done in their
worship of the golden calf, Exod. 32. 6. 3. What
ever they had the comfort of, God must have the
glory of. As our Saviour has taught us to bless be
fore we eat, (Matth. 14. 19, 20.) so we are here
taught to bless after meat. That is our Hosannah,
God bless; this is our Hallelujah, Blessed be God.
In every thing we must give thanks. From this I

law the religious Jews took up a laudable usage of
blessing God, not only at their solemn meals, but
upon other occasions; if they drank of a cup of wine
they lifted up their hands and said, Blessed be he
that created the fruit of the vine to make glad the
heart. If they did but smell at a flower, they said,
Blessed be he that made thisfiower sweet. 4. When
they gave thanks for the fruits of the land, they
must give thanks for the good land itself, which was
given them by promise. From all our comfortable
enjoyments we must take occasion to thank God
for comfortable settlements; and I know not but we
of this nation have as much reason as they had to
give thanks for a good land.
II. He arms them against the temptations of a
prosperous condition, and charges them to stand
upon their guard against them; "When thou art
settled in goodly houses of thy own building," v. 12.
(for though God gave them houses which they
builded not, ch. 6. 10. those would not serve them,
they must have larger and finer,) " and when thou
art grown rich in cattle, in silver and in gold, (v.
13.) as Abraham, (Gen. 13. 2.) when all thou hast
is multiplied." 1. " Then take heed of pride. Beware lest then
thy heart be lifted up:" (v. 14.) when the estate
rises, the mind is apt to rise with it, in self-conceit,
self-complacency, and self-confidence. Let us
therefore strive to keep the spirit low in a high con
dition; humility is both the ease and the ornament of
prosperity. Take heed of saying, so much as in
thy heart, that proud word, My power and the
might of my hand hath gotten me this wealth, v.
17. Note, We must never take the praise of pur
prosperity to ourselves, nor attribute it to our inge
nuity or industry; for bread is not alwaysto the wise,
nor riches to Tnen of understanding, Eccl. 9. 11. It
is spiritual idolatry, thus to sacrifice to our own net,
Hab. 1. 16.
2. "Then take heed of forgetting God." This
follows upon the lifting up ofthe heart; for it is
through the pride ofthe countenance that the wicked
seeks not after God, Ps. 10. 4. Those that admire
themselves, despise God.
(1. ) " Forget not thy duty to God," v. 11. We
forget God, if we keep not his commandments; we
forget his authority over us,. and our obligations to
him, and expectations from him, if we are not obe
dient to his laws. When men grow rich, they are
tempted to think religion a needless thing; they are
happy without it, think it a thing below them, and
too hard upon them; their dignity forbids them to
stoop, and their liberty forbids them to serve. But
we are basely ungrateful, if, the better God is to us,
the worse we are to him.
(2.) "Forget not God's former dealings with
thee. Thy deliverance out of Egypt, v. 14. The
provision he made for thee in the wilderness, that
great and terrible wilderness;" they must never for
get the impressions which the horror of that wil
derness made upon them; see Jer. 2. 6. where it is
called the very shadow of death. There God pre
served them from being destroyed by the fiery ser
pents and scorpions, though sometimes he made use
of them for their correction: there he kept them
from perishing for want of water, following them
with water out of the rock of flint, v. 15. Out of
which (says Bishop Patrick) one would rather have
expected fire, than water. There he fed them with
manna, of which before, (v. 3.) taking care to keep
them alive, that he might do them good at their lat
ter end, v. 16. Note, God reserves the best till the
last for his Israel. However he may seem to deal
hardly with them by the way, he will not fail to do
them good at their latter end.
(3.) " Forget not God's hand in thy present pros
perity, v. 18. Remember, it is he that giveth thee

620

DEUTERONOMY, IX.

wealth; for he giveth the power to get wealth." See
here how God's giving and our getting are reconcil
ed, and apply it to spiritual wealth. It is our duty
to get wisdom, and above all our gettings to get un
derstanding; and yet it is God's grace that gives
wisdom, and when we have got it, we must not say,
It was the might of our hand that got it, but must
own it was God that gave us power to get it,
and therefore to him we must give the praise, and
consecrate the use of it. The blessing of the Lord
on the hand of the diligent, makes rich both for this
world and for the other. He giveth thee power to
get wealth, not so much to gratify thee, and make
thee easy, as that he may establish his covenant.
All God's gifts are in pursuance of his promises.
III. He repeats the fair warning he had often
given them of the fatal consequences of their apos
tasy from God, v. 19, 20. Observe, 1. How he de
scribes the sin; it is forgetting God, and then wor
shipping other gods. What wickedness will not
they fall into, that keep thoughts of God out of
their minds? And when once the affections are dis
placed from God, they will soon be misplaced upon
lying vanities. 2. How he denounces wrath and
ruin against them for it; "If you do so, ye shall sure
ly perish, and the power and might of your hands,
which you are so proud of, cannot help you. Nay,
you shall perish, as the nations that are driven out
before you. God will make no more account of
you, notwithstanding his covenant with you, and
your relation to him, than he does of them, if you
will not be obedient and faithful to him." They
that follow others in sin, will certainly follow them
to destruction. If we do as sinners do we must ex
pect to fare as sinners fare.
CHAP. IX.
The design of Moses in this chapter, is, to convince the
people of Israel of their utter unworthiness to receive
from God those great favours that were now to be con
ferred upon them; writing this, as it were in capital let-
lers, at the head of their charter, JVoi/or your sake, be it
known unto you, Ezek. 36. 32. I. He assures them of
victory over their enemies, v. 1 . . 3. II. He cautions
them not to attribute their successes to their own merit,
but to God's justice^ which was engaged against their
enemies, and his faithfulness, which was engaged to their
fathers, v. 4 . . 6. III. To make it evident that they had
no reason to boast of their own righteousness, he men
tions their faults, shows Israel their transgressions, and
the house of Jacob their sins. In general, they had been
all along a provoking people, v. 7 . . 24. In particular,
1. In the matter of the. golden calf, the story of which
he largely relates, v. 8 . . 2 1 . 2. He mentions some other
instances of their rebellion, v. 22, 23. And, 3. Returns,
at v. 25. to speak of the intercession he had made for
them at Horeb, to prevent their being ruined for the gol
den calf.
1 . TTTEAR, O Israel ; Thou art to passover
JtX Jordan this day, to go in to possess
nations greater and mightier than thyself,
cities great, and fenced up to heaven ; 2.
A people great and tall, the children of the
Anakims, whom thou knowest, and of whom
thou hast heard 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 con
suming 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 wickedness 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 wickedness
of these nations the Lord thy God doth
drive them out from before thee, and that he
may perform the word which the Lord
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.
The call to attention, (v. 1.) Hear, 0 Israel, in
timates that this was a new discourse, delivered at
some distance of time after the former, probably the
next sabbath-day.
I. He represents to them the formidable strength
of the enemies which they were now to encounter,
v. 1. The nations they were to dispossess were
mightier than themselves, not a rude and undisci
plined rout, like the natives of America, that were
easily made a prey of. But should they besiege
them, they would find their cities well fortified ac
cording as the art of fortification then was: should
they engage them in the field, they would find the
people great and tall, of whom common fame had
reported, that there was no standing before them,
v. 2. This representation is much the same with
that which the evil spies had made, (Numb. 13.
28, 33.) but made with a very different intention:
that was designed to drive them from God, and to
discourage their hope in him; this to drive them to
God, and engage their hope in him; since no power
less than that which is almighty, could secure and
succeed them.
II. He assures them of victory, by the presence
of God with them, notwithstanding the strength of
the enemy, v. 3. "Understand therefore what
thou must trust to for success, and which way thou
must look; it is the Lord thy God that goes before
thee, not only as thy Captain, or Commander in
chief, to give direction, but as a consuming Fire, to
do execution among them. Observe, he shall de
stroy them, and then thou shalt drive them out.
Thou canst not drive them out, unless he destroy
them, and bring them down. But he will not de
stroy them, and bring them down, unless thou set
thyself in good earnest to drive them out. " We
must do our endeavour in dependence upon God's
grace, and we shall have that grace, if we do our
endeavour. III. He cautions them not to entertain the least
thought of their' own righteousness, as if that had
procured them this favour at God's hand. "Say
not, For my righteousness, either with regard to my
good character, or in recompense for any good ser
vice; the Lord hath brought me in to possess this
land; (v. 4. ) never think it is for thy righteousness
or the uprightness of thy heart, that it is for and in
consideration either of thy good conversation, or of
thy good disposition," v. 5. And again, (v. 6.) it
is insisted on, because it is hard to bring people
from a conceit of their own merit, and yet very ne
cessary that it be done, " Understand, know it, and
believe it, and consider it, that the Lord thy God
giveth thee not this land for thy righteousness.
Hadst thou been to come to it upon that condition,
thou hadst been for ever shut out of it, for thou art
a stiff-necked people." Note, Our gaining possession
of the heavenly Canaan, as it must be attributed to

DEUTERONOMY, IX.

621

God'spower, and not to our own might, so it must
be ascribed to God's grace, and not to our own me
rit: in Christ we have both righteousness and
strength; in him therefore we must glory, and not in
ourselves, or any sufficiency of our own.
IV. He intimates to them the true reasons why
God would take this good land out of <the hands of
the Canaanites, and settle it upon Israel, and they
are borrowed from his own honour, not from Is
rael's deserts. 1. He will be honoured in the de
struction of Idolaters; they are justly looked upon
as haters of him, and therefore he will visit their
iniquity upon them. It is for the wickedness of these
nations that God drives them out, (v. 4. ) and again,
v. 5. All those whom God rejects, are rejected for
their own wickedness : but none of those whom he ac
cepts, are accepted for their own righteousness. 2.
He will be honoured in the performance of his pro
mise to those that are in covenant with him : God
sware to the patriarchs who loved him, and left all
to follow him, that he would give this land to their
seed; and therefore he would keep that promised mer
cy for thousands of them that loved him and kept his
commandments; he would not suffer his promise to
fail. It was for their fathers' sakes that they were
beloved, Rom. 11. 28. Thus boasting is for ever
excluded. See Eph. 1. 9, 11.
7. 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 re
bellious against the Lord. 8. x\lso.in Ho
reb ye provoked the Lord to wrath, so that
the Lord was angry with you, to have de
stroyed you. 9. When I was gone up into
the mount, to receive the tables of stone,
even the tables of the covenant which the
Lord made with you, then I abode in the
mount forty days and forty nights ; I neither
did eat bread nor drink water : 1 0. And
the Lord delivered unto me two tables of
stone, written with the finger of God : and
on them was written according to all the
words which the Lord spake with you in
the mount, out of the midst of fire, in the
day of the assembly. 11. And it came to
pass, at the end of forty days and forty
nights, that the Lord gave me the two tables
of stone, even the tables ofthe 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 turn
ed aside out ofthe way which I commanded
them; they have made them a molten image.
13. Furthermore, the Lord spake unto me,
saying, I have seen this people, and, behold,
it is a stiff-necked people: 14. Let me
alone, that I may destroy them, and blot
out their name from under heaven : and I will
make of thee a nation mightier and great
er than they. 15. So I turned, and came
down from the mount, and the mount burn
ed with fire : and the two tables of the

covenant were in my two hands. 16. And
I looked, and, behold, ye had sinned against
the Lord your God, and had made you a
molten calf: ye had turned aside quickly out
of the way which the Lord had command
ed you. 1 7. And I took the two tables, and
cast them out of my two hands, and brake
them before your eyes. 18. 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 wicked
ly in the sight of the Lord, to provoke him
to anger : 1 9. For 1 was afraid of the an
ger and hot displeasure wherewith the Lord
was wroth against you to destroy you. But
the Lord hearkened unto me at that time
also. 20. And the Lord was very angry
with Aaron to have destroyed him: and I
prayed for Aaron also the same time. 21.
And I took your sin, fhe calf which 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 Mas-
sah, and at Kibroth-hattaavah, ye provoked
the Lord to wrath. 23. Likewise, when
the Lord sent you from Kadesh-barnea,
saying, Go Up and possess the land which
I have given you ; then you rebelled against
the commandment of the Lord your God,
and ye believed him not, nor hearkened to
his voice. 24. You have been rebellious
against the Lord from the day that I knew
you. 25. Thus 1 fell down before the Lord
forty days and forty nights, as I fell down at
the first; because the Lord had said he
would destroy you. 26. I prayed there
fore unto the Lord, and said, O Lord
God, destroy not thy people, and thine in
heritance, which thou hast redeemed through
thy 'greatness, which thou hast brought forth
out of Egypt with a mighty hand. 27. Re
member thy servants, Abraham, Isaac, and
Jacob : look not unto the stubbornness of
this people, nor to their wickedness, nor to
their sin ; 28. Lest the land whence thou
broughtest us out say, Because the Lord
was not able to bring them into the land
which he promised th'em, and because he
hated them, he hath brought them out to
slay them in the wilderness. 29. Yet they
are thy people, and thine inheritance, which
thou broughtest out by thy mighty power,
and by thy stretched-out arm.
That they might have no pretence to think that
God brought them to Canaan for their righteous
ness, he here shows them what a miracle of mercy
it was, that they had not long ere this been destroy
ed in the wilderness; " Remember, and forget not,

622

DEUTERONOMY, IX.

how thou provokedst'the Lord thy God; (v. 7.) so
far from purchasing his favour, that thou hast many
a time laid thyself open to his displeasure. " Their
father's provocations are here charged upon them;
for if God had dealt with their fathers according to
their deserts, this generation had never been, much
less had they entered Canaan. We are apt to for
get our provocations, especially when the smart of
the rod is over, and have need to be often put in
mind of them, that we may never entertain any con
ceit of our own righteousness. St. Paul argues from
the guilt which all mankind is under, to prove that
we cannot he justified before God by our own works,
Rom. 3. 19, 20. If our works condemn us, they
will not justify us.
1. They had been a provoking people ever since
they came out of Egypt, v. 7. Forty years long,
from first to last, were God and Moses grieved with
them. It is a very sad character Moses now at
parting leaves of them, (v. 24.) You have been re
bellious since the day I knew you. No sooner were
they formed into a people, than there was a faction
formed among them, which upon all occasions made
head against God and his government. Though
the Mosaic history records little more than the oc
currences of the first and last year of the forty, yet
it seems by this general account, that the rest of
the years were not much better, but one continued
provocation. 2. Even in Horeb they made a calf and worship
ped it, v. 8, &c. That was a sin so heinous, and
by several aggravations made so exceeding sinful,
that they deserved upon all occasions to be upbraid
ed with it. It was done in the very place where
the law was given, by which they were expressly
forbidden to worship God by images; and while the
mountain was yet burning before their eyes, and
Moses was gone up to fetch them the law in wri
ting, They turned aside quickly, v. 16.
3. God was very angry with them for their sin.
Let them not think that God overlooked what they
did amiss, and gave them Canaan for what was
good among them. No, God had determined to
destroy them, (v. 8.) could easily have done it, and
had been no loser by it; he even desired Moses to
let him alone that he might do it, v. 13, 14. By
this it appeared how heinous their sin was, for God
is never angry with any above what there is cause
for, as men often are. Moses himself, though a
friend and favourite, trembled at the revelation of
God's wrath from heaven, against their ungodliness
and unrighteousness, (v. 19.) / was afraid of the
anger of the Lord; afraid perhaps not for them
only, but for himself, Ps. 119, 120.
4. They had by their sin broken covenant*with
God, and forfeited all privileges of the covenant,
which Moses signified to them by breaking the ta
bles, v. 17. A bill of divorce was given them, arid
from thenceforward they might justly have been
abandoned for ever; so that their mouth was cer
tainly stopped from pleading any righteousness of
their own. God had, in effect, disowned them,
when he said to Moses, (v. 2.) "They are thy
people, they are none of mine, nor shall they be
dealt with as mine. " •
5. Aaron himself fell under God's displeasure for
it, though he was the saint of the Lord, and was
only brought by surprise or terror, to be confede
rate with them in the sin; (v. 20.) The Lord was
very angry with Aaron. No man's place or- cha
racter can shelter him from the wrath of God* if he
have fellowship with the unfruitful works of dark
ness. Aaron that should have made atonement for
them, if the iniquity could have been purged away
by sacrifice and offering, did himself fall under the
wrath of God : so little did they consider what they
did, when they drew him in.

6. It was with great difficulty and very long at
tendance, that Moses himself prevailed to turn
away the wrath of God, and prevent their utter
ruin. He fasted and prayed full forty days and
forty nights, before he could obtain their pardon,
v. 18. And some think, twice forty days, v.' 25.
Because it is said, " as I fell down before, whereas
his errand in the first forty, was not of that nature.
Others think, it was but one forty, though twice
mentioned, and again, ch. 10. 10. But that was
enough to make them sensible how great God's dis
pleasure was against them, and what a narrow es
cape they had for their lives. And in this appears
the greatness of God's anger against all mankind,
that no less a person than his Son, and no less a
price than his own blood, would serve, to turn it
away. Moses here tells them the substance of his
intercession for them. He was obliged to own their
stubbornness, and their wickedness and their sin,
v. 27.. Their character was bad indeed, when he
that appeared an advocate for them, could not give
them a good word; and had nothing else to say in
their behalf, but that God had done great things
for them, which really did but aggravate their
crime, (v. 26.) that they were the posterity of good
ancestors, (v. 27.) which might also have been
turned upon him, as making the matter worse and
not better: and that the Egyptians would reproach
God, if he should destroy them, as unable to per
fect what he wrought for them, v. 28. A plea
which might easily enough have been answered: no
matter what the Egyptians say, while the heavens
declare God's righteousness. So that the saving of
them from ruin at that time, was owing purely to
the mercy of God, and the importunity of Moses,
and not to any merit of their's, that could be offered
so much as in mitigation of their offence.
7. To affect them the more with the destruction
they were then at the brink of, he describes the
destruction of the calf they had made, very parti
cularly, v. 21. He calls it their sin: perhaps, not
only because it had been the matter of their sm, but
because the destroying of it was intended for a tes
timony against their sin; and an indication to them,
what the sinners themselves did deserve. They
that made it were like unto it, and had no wrong
done them, if they had been thus stamped to dust,
and consumed, and scattered, and no remains of
them left. It was infinite mercy that accepted the
destruction of the idol, instead of the destruction of
the idolaters.
8. Even after this fair escape that they had, in
many other instances they provoked the Lord again
and again. He needed only to name the place, for
they carried the memorials either of the sin or of
the punishment in their names, (v. 22. ) at Tabe-
rah, burning, where God set fire to them for their
murmuring: at Massah, the temptation, where they
challenged almighty power to help them: and at
Kibroth-hattaavah, the graves of lusters, where
the dainties they coveted were their poison. And
after these, their unbelief and distrust at Kadesh-
barnea, which he had already told them of, (ch. 1.)
and here mentions again, (v. 24.) had certainly
completed their ruin, if they had been dealt with
according to their own merits.
Now let them lay all this together, and it will ap
pear, that whatever favour God should hereafter
show them, in subduing their enemies, and putting
them in possession of the land of Canaan, it was not
for their righteousness. It is good for us often
to remember against ourselves, with sorrow and
shame, our former sins, and to review the records
conscience keeps of them, that we may see how
much we are indebted to free grace* and may hum
bly own that we never merited at God's hand any
thing but wrath and tl e curse.

DEUTERONOMY, X.

623

CHAP. X.
Moses having, in the foregoing chapter, reminded them of
their own sin,, as a reason why they should not depend
upon their own righteousness, in this chapter sets before
them God's great mercy to them, notwithstanding their
provocations, as a reason why they should be more
obedient for the future. I. He mentions divers tokens
of God's favour and reconciliation to them, never to be
forgotten. 1. The renewing of the tables of the cove
nant, v. 1 . . 5. 2. Giving orders for their progress
towards Canaan, v. 6, 7. 3. Choosing the tribe of Levi
for his own, (v. 8, 9.) and continuing- the priesthood
after the death of Aaron, v. 6. 4. Owning and accept
ing the intercession of Moses for them, v. 10, 11. II.
From hence he infers what obligations they lay under to
fear, and love, and serve God, which he presses upon
them with many motives, v. 12 . . 22.
1. IT that time the Lord said unto me,
J\. Hew thee two tables of stone like
unto the first, and come up unto me into the
mount, and make thee an ark of wood. 2.
And I will write on the tables the words
that were in the first tables, which thou
brakest, and thou shalt put them in the ark.
3. And I made an ark of shittim-wood, and
hewed two tables of stone like unto the first,
and went up into the mount, having the two
tables in mine hand. 4. And he wrote on
the tables, according to the first writing, the
ten commandments, which the Lord spake
unto you in the mount out of the midst of
the fire, in the day of the assembly : and
the Lord gave them unto me. 5. And I
turned myself, and came down from the
mount, and put the tables in the ark which
I had made; and there they be, as the
Lord commanded me. 6. And the children
•of Israel took their journey from Beeroth of
the children of Jaakan to Mosera: 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 Gud-
godah to Jotbath, a land of rivers of waters.
8. At that time the Lord separated the
tribe of Levi, to bear the ark ofthe covenant
of the Lord, to 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. And I
stayed in the mount, according to the first
time, forty days and forty nights ; and the
Lord hearkened unto me at that time also,
and the Lord would not destroy thee. 11.
And the Lord said unto me, Arise, take
thy journey before the people, that they may
go in and possess the land, which I sware
unto their fathers to give unto them.
There were four things in and by which God
showed himself reconciled to Israel, and made them
truly great and happy; and in which God's good
ness took occasion from their badness to make him
self the more illustrious.
I. He gave them his law; gave it them in wri

ting, as a standing pledge of his favour. Though
the tables that were first written, were broken,
because they had broken the commandments, and
God might justly break the covenant; yet when his
anger was turned away, the tables were renewed,
v. 1, 2. _ Note, God's putting his law in our hearts,
and writing it in our inward parts, is the surest
evidence of our reconciliation to God, and the best
earnest of our happiness in him. Moses is bid to
hew the tables; for the law prepare* the heart by
conviction and humiliation for the grace of God, but
it is only that grace that then writes the law in it.
Moses made an ark of shittim-wood, (v. 3.) a plain
chest, the same, I suppose, in which the tables
were afterward preserved: but Bezaleel is said to
make it, (Exod. 37. 1.) because he afterward finish
ed it up, and over-laid it with gold. Or, Moses is
said to make it, because when he went up the se
cond time into the mount, he ordered it to be made
by Bezaleel, against he came down. And it is
observable, that for this reason the ark was the
first thing that God gave orders about, Exod. 25.
10. And this left an earnest to the congregation,
that the tables should not miscarry this second
time, as they had done the first. God will send his
law and gospel to those whose hearts are prepared
as arks to receive them. Christ is the Ark in
which now our salvation is kept safe, that it may
not be lost, as it was in the first Adam, when he
had it in his own hand.
Observe, 1. What it was that God wrote on the
two tables; the ten commandments, (v. 4. ) or ten
words; intimating in how little a compass they were
contained: they were not ten volumes, but ten
words: it was the same with the first writing, and
both the same that he spoke in the mount. The
second edition needed no correction or amendment:
nor did what he wrote, differ from what he spoke:
the written word is as truly the word of God, as
that which he spake to his servants the prophets.
2. What care was taken of it. These two tables,
thus engraven, were faithfully laid up in the ark.
And there they be, said Moses, pointing, it is pro
bable, toward the sanctuary, x1. 5. That good thing
which was committed to him, he transmitted to
them, and left it pure and entire in their hands,
now let them look to it at their peril. Thus we
may say to the rising generation, " God has intrust
ed us with Bibles, sabbaths, sacraments, &c. as
tokens of his presence and favour, and there they
be; we lodge them with you," 2 Tim. 1. 13, 14.
II. He led them forward toward Canaan, though
they in their hearts turned back toward Egypt, and
he might justly have chosen their delusions, v. 6,
7. He brought them to a land of rivers of water,
out of a dry and barren wilderness: when that fail
ed, then by miracles; and yet after this, when they
were brought into a little distress, we find them
distrusting God and murmuring, Numb. 20. 3, 4.
III. He appointed a standing ministry among
them, to deal for them in holy things. At that
time, when Moses went up a second time to the
mount, or soon after, he had orders to separate the
tribe of Levi to God, and to his immediate service,
they having distinguished themselves by their zeal
against the worshippers of the golden calf, v. 8, 9.
The Kohathites carried the ark; they and other
Levites stood before the Lord, to minister to him in
all the offices of the tabernacle; and the priests,
who were of that tribe, were to bless the people,
This was a standing ordinance, which had now
continued almost forty years, even unto this day;
and provision was made for the perpetuating of it,
by the settled maintenance of that tribe, which was
such as gave them great encouragement in their
work, and no diversion from it. The Lord is his
inheritance. Note, A settled ministry is a great

624

DEUTERONOMY, a.

blessing to a people, and a special token of God's
favour. And since the particular priests could not
continue by reason of death, God showed his care
of the people in securing a succession,which Moses
takes notice of here, v. 6. When Aaron died, the
priesthood did not die with him, but Eleazar his
son ministered in his stead, and took care ofthe ark,
in which the tables of stone, those precious stones,
were deposited, that they should suffer no damage;
there they be, and he has the custody of them.
Under the^w, a succession in the ministry was
kept up, by an entail of the office on a certain tribe
and family. But now, under the gospel, when the
effusion of the Spirit is more plentiful and power
ful, the succession is kept up by the Spirit's opera
tion on men's hearts, qualifying men for, and inclin
ing men to, that work, some in every age, that the
name of Israel may not be blotted out.
IV. He accepted Moses as an advocate or inter
cessor for them, and therefore constituted him their
prince and leader, v. 10, 11, The Lord hearkened
to me, and said, Arise, go before the people. It
was a mercy to them, that they had such a friend,
so faithful both to him that appointed him, and to
them for whom he was appointed. It was fit that
he who had saved them from ruin, by his interces
sion with heaven, should have the conduct and
command of them. And herein he was a type of
Christ, who, as he ever lives making intercession for
us, so he has all power both in heaven and in earth.
12. And now, Israel, what doth the Lord
thy God require of thee, but to fear the
Lord thy God, to walk in all his ways, and
to love him, and to serve the Lord thy God
with all thy heart, and with all thy soul,
13. To keep the commandments of the
Lord, and his statutes, which I command
thee this day for thy good 1 14. Behold, the
heaven and the heaven of heavens is the
Lord's thy God, the earth also, with all
that therein is. 15. Only the Lord had a
delight in thy fathers to love them, and he
chose their seed after them, even you above
all people, as it is this day. 16. Circumcise
therefore the foreskin of your heart, and be
no more stiff-necked. 17. For the Lord
your God is God of gods, and Lord of lords,
a great God, a mighty, and a terrible, which
regardeth not persons, nor taketh reward :
1 8. He doth execute the judgment of the
fatherless and widow, and loveth the stran
ger, in giving him food and raiment. 1 9.
Love ye, therefore, the stranger: for ye
were strangers in the land of Egypt. 20.
Thou shalt fear the Lord thy God ; him
shalt thou serve, and to him shalt thou
cleave, and swear by his name. 21. He is
thy praise, and he is thy God, that hath
done for thee these great and terrible things,
which thine eyes have seen. 22. Thy
fathers went down into Egypt with three
score and ten persons ; and now the Lord
thy God hath made thee as the stars of
heaven for multitude.
Here is a most pathetic exhortation to obedience,
inferred from the premises, and urged with very
powerful arguments, and a great deal of persuasive

rhetoric. He brings it in like an orator, with an
appeal to his auditors, And now, Israel, what doth
the Lord thy God require of thee? v. 12. Ask
what he requires; as David, (Ps. 116. 12.) What
shall I render? When we have received mercy
from God, it becomes us to inquire what returns we
shall make to him. Consider what he requires, and
you will find it is nothing but what is highly just
and reasonable in itself, and of unspeakable benefit
and advantage to you. Let us see here what ne
does require, and what abundant reason there is
why we should do what he requires.
I. We are here most plainly directed in our duty,
both to God, to our neighbour, and to ourselves.
1. We are here taught our duty to God, both in
the dispositions and affections of our souls, and in
the actions of our lives; our principles, and our prac
tices. (1.) We must fear the Lord our God, v.
12, and again, v. 20. We must adore his majesty,
acknowledge his authority, stand in awe of his
power, and dread his wrath. This is gospel-duty,
Rev. 14. 6, 7. (2.) We must love him; be well-
pleased that he is, desire that he may be ours, and
delight in the contemplation of him, and in com
munion with him. Fear him as a great God, and
our Lord, love him as a good God, and our Father
and Benefactor. (3.) We must walk in his ways,
that is, the ways which he has appointed us to walk
in. The whole course of our conversation must be
conformable to his holy will. (4. ) We must serve
him; (v. 20.) serve him with alt our heart and souls
(v. 12.) devote ourselves to his honour, put our
selves under his government, and lay out ourselves
to advance all the interests of his kingdom among
men. And we must be hearty and zealous in his
service, engage and employ our inward man in his
work, and what we do for him, we must do cheer
fully and with a good will. (5.) We must keep his
commandments and his statutes, v. 13. Having
given up ourselves to his service, we must make his
revealed will our rule in every thing; perform all
he prescribes; forbear all he forbids; firmly believ
ing that all the statutes he commands us, are for our
good. Beside the reward of obedience, which will
be our unspeakable gain, there is true honour and
pleasure in obedience. It is really for our present
good, to be meek and humble, chaste and sober,
just and charitable, patient and contented; these
make us easy, and safe, and pleasant, and truly
great (6.) We must give honour to God, in
swearing by his name; (v. 20.) so give him the
honour of his omniscience, his sovereignty, his jus
tice, as well as of his necessary existence. Swear
by his name, and not by the name of any creature,
or false god, whenever an oath for confirmation is
called for. (7.) To him we must cleave, v. 20.
Having chosen him for our God, we must faithfully
and constantly abide with him, and never forsake
him. Cleave to him as one we love and delight in,
trust and confide in, and from whom we have great
expectations. 2. We are here taught our duty to our neighbour,
(v. 19.) Love ye the stranger. And if the stran
ger, much more our brethren, as ourselves. If the
Israelites that were such a peculiar people, so par
ticularly distinguished from all people, must be
kind to strangers, much more must we, that are not
enclosed in such a pale; we must have a tender con
cern for all that share with us in the human nature,
and as we have opportunity, that is, according to
their necessities and our abilities, we must do good
unto all men. Two arguments are here urged
to enforce this duty. (1.) God's common provi
dence, which extends itself to all nations of men,
they being all made of one blood. God leveth the
stranger, (v. 18.) that is, he gives to all life, and
breath, and all things, even to those that are Gen

DEUTERONOMY, XL

625

tiles, and strangers to the commonwealth of Israel
and to Israel's God. He knows those perfectly
whom we know nothing of. He gives food and
raiment even to those to whom he has not showed
his word and statutes. God's common gifts to
mankind oblige us to honour all men. Or, it de
notes the particular care which Providence takes
of strangers in distress, which we ought to praise
him. for, (Ps. 146. 9. The Lord preserveth the
strangers,J and to imitate him, to serve him, and
concur with him, therein, being forward to make
ourselves instruments in his hand of kindness to
strangers. (2. ) The afflicted condition which the
Israelites themselves had been in, when they were
strangers in Egypt They that have themselves
been in distress, and have found mercy with God,
should sympathize most feelingly with those that
are in the like distress, and be ready to show kind
ness to them. The people of the Jews, notwith
standing these repeated commands given them to
be kind to strangers, conceived a rooted antipathy
to the Gentiles, whom they looked upon with the
utmost disdain, which made them envy them the
grace of God, and the gospel of Christ, and that
brought a final ruin upon themselves.
3. We are here taught our duty to ourselves,
(v. 16. ) Circumcise the foreskin of your hearts,
that is, " Cast away from you all corniDt affections
and inctinations which hinder you from fearing and
loving God. Mortify the fiesh with the liists of it.
Away with all filthiness and superfluity of naughti
ness, which obstruct the free course of the word of
God to your hearts. Rest not in the circumcision
of the body, which was only the sign, but be cir
cumcised in heart, which is the thing signified."
See Rom, 2. 29. The command of Christ goes
further than this, and obliges us not only to cut off
the foreskin of the heart, which may easily be
spared, but to cut off the right hand, and to pluck
out the right eye, that is an Offence to us: the more
spiritual the dispensation is, the more spiritual we
are obliged to be, and to go the closer in mortifying
sin. Arid be no more stiff-necked, as they had been
hitherto, ch. 9. 24. "Be not any longer obstinate
against divine commands and corrections, but ready
to comply with the will of God in both." The
circumcision of the heart makes it ready to yield
to God, and draw in his yoke.
II. We are here most pathetically persuaded
to our duty. Let but reason rule us, and religion
will. 1. Consider the greatness and glory of God, and
therefore fear him, and from that principle serve
and obey him. What is it that is thought to make
a man great, but great honour, power, and posses
sions? Think then how great the Lord our God is,
and greatly to be feared. (1.) He has great ho
nour, a name above every name, v. 17. He is God
of gods, and Lord of Lords. Angels are called
gods, so are magistrates, and the Gentiles had gods
many, and lords many, the creatures of their own
fancy, but God is infinitely above all these nominal
deities. What an absurdity would it be for them
to worship other gods, when the God to whom they
had sworn allegiance, was the God of Gods! (2.)
He has great power. He is a mighty God and ter
rible, (v. 17.) which regardeth not persons. He
has the power of a conqueror, and so he is terrible
to those that resist him and rebel against him. He
has the power of a judge, and so he is just to all
those that appeal to him or appear before him.
And it is as much the greatness and honour of a
judge to be impartial in his justice, without respect
to persons or bribes, as it is to a general to be terri
ble to the enemy. Our God is both. (3.) He has
great possessions. Heaven and earth are his, (v.
14. ) and all the hosts and stars of both. Therefore
Vol. i.— 4 K

he is able to bear us out in his service, and to make
up the losses we sustain in discharging our duty to
him. And yet therefore he has no need of us, or
any thing we have, or can do; we are undone with
out him; but he is happy without us; which makes
the condescensions of his grace, in acceptingus and
our services, truly admirable. Heaven and earth
are his possession, and yet the Lord's portion is his
people. 2. Consider the goodness and grace of God, and
therefore love him, and from that principle serve
arid obey him. His goodness is his glory, as much
as his greatness.
(1.) He is good to all. Whomsoever he finds
miserable, to them he will be found merciful, v. 18.
He executes the judgment of the fatherless and
widow. It is his honour to help the helpless, and
to succour those that most need relief, and that men
are apt to do injury to, or at least to put a slight
upon. ' See Ps. 68, 4, 5.— 146. 7, 9.
(2.) But truly God is good to Israel, in a special
manner, and therefore they are under special obli
gations to him. "He is thy Praise, ana he is thy
God, v. 21. Therefore love him and serve him,
because of the relation wherein he stands to thee.
He is thy God, a God in covenant with thee, and as
such he is thy Praise," that is, [1.] "He puts
honour upon thee; he is the God in whom, all the
day long, thou mayest boast that thou knowest him,
and art known of him. If he be thy God, he is thv
Glory." [2.] "He expects honour from thee. He
is thy Praise," that is, "he is the God whom thou
art bound to praise; if he has not praise from thee,
whence may he expect it!" He inhabits the praises
of Israel.
Consider, First, The gracious choice he made of
Israel, v. 15. "He had a delight in thy fathers,
and therefore chose their seed." Not that there
was any thing in them to merit his favour, or to re
commend them to it, but so it seemed good in his
eyes. He would be kind to them, though he had
no need of them. Secondly, The great things 'he
had done for Israel, v. 21, 22. He reminds them
not only of what they had heard with their ears,
and which their fathers had told them of, but of
what they had seen with their eyes, and which they
must tell their children of; particularly that within
afew generations seventy souls (for there were no
more when Jacob went down into Egypt) increased
to a great nation, as the stars of heaven for multi
tude. And the more they were in number, the
more praise and service God expected from them;
yet it proved, as in the old world, that when they
began to multiply, they corrupted themselves,
CHAP. XI.
With this chapter Moses concludes his preface to the repe
tition of the statutes and judgments which they must
observe to do. ¦ He repeats the general charge, (v. 1.)
and having in the close of the foregoing chapter begun
to mention the great things God had done among them,
in this, I. He specifies -several bf the great works God
had done before their eyes, v. 2 . . 7. if. He sets before
them, for the future, life and death, the blessing and the
curse, according as they did, or did not, keep God's com
mandments. That they should certainly prosper if they
were obedient, should be blessed with pfenty of all good
things, (v. 8 . . 15.) and with victory over their enemies,
and the enlargement of their coast thereby, v. 22 . . 25.
But their disobedience would undoubtedly be their ruin,
v. 16, 17. . III. He directs them what means to use, that
they might keep in mind the law of God, v. 18 . . 21
And, IV. Concludes all with solemnly charging them to
choose which they would have, the blessing or the curse,
v. 26 . . 32,
1. rpHEREFORE thou shalt love the
JL Lord thy God, and keep his. charge,
and his statutes, and his judgments, and his
commandments, always. 2. And know you

626

DEUTERONOMY. XI.

this day : for I 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 un
to the army of Egypt, unto their horses, and
to their chariots; how he made the water
of the Red Sea to overflow them as they
pursued after you, and how the Lord hath
destroyed them unto this day ; 5. And what
he did unto you in the wilderness, until ye
came into this place. 6. And what he did
unto Dathan and Abiram, the sons of Eliab,
the son of Reuben : how the earth opened
her mouth, and swallowed them up, and
their households, and their tents, and all the
substance that was in their possession, in the
midst of all Israel : 7. But your eyes have
seen all the great acts of the Lord which
he did.
Because God has made thee as the stars of heaven
for multitude, so the chapter before concludes;
therefore thou shalt love the Lord thy God, so this
begins. Those whom God has built up into fami
lies, whose beginning was small, but whose latter
end greatly increases, should use that as an argu
ment with themselves, why they should serve God.
Thou shalt keep his charge, that is, the oracles of
his word, and ordinances of his worship, with which
they were intrusted, and for which they were ac
countable. It is a phrase often used concerning the
office of the priests and Levites, for all Israel was
a kingdom oi priests, a holy nation. Observe the
connexion of these two: Thou shalt love the Lord,
and keep his charge: since love will work in obe
dience, and that only is acceptable obedience which
flows from a principle of love, 1 John 5. 3.
He goes on to mention divers of the great and
terrible works of God which their eyes had seen,
v. 7. This part of his discourse he addresses to the
seniors among them, the elders in age; and, proba
bly, the elders in office were so, and were now his
immediate auditors: there were some among them,
that could remember their deliverance out of
Egypt, all above fifty, and to them he speaks this,
not to the children, who knew it by hearsay only,
v. 2. Note, God's mercies to us when we were
young, we should remember and retain the impres
sions of when we are old; what our eyes have seen,
especially in our early days, has affected us, and
should be improved by us long after.
They had seen what terrible judgments God had
executed upon the enemies of Israel's peace; 1.
Upon Pharaoh and the Egyptians that enslaved
them. What a fine country was ruined and laid
waste by one plague after another, to force Israel's
enlargement ! v. 3. What a fine army was entirely
drowned in the Red-sea, to prevent Israel's being
re-enslaved! v. 4. Thus did he give Egypt for
their ransom, Isa. .43. 3. Rather shall that famous
kingdom be destroyed, than that Israel shall not be
delivered. 2. Upon Dathan and Abiram that em
broiled them. Remember what he did in the wil
derness, (v. 5.) by how many necessary chastise
ments, (as they are called, v. 2. ) they were kept
from ruining themselves. Particularly, when those
daring Reubenites defied the authority of Moses,

and headed a dangerous rebellion against God him
self, which threatened the ruin of a whole nation,
and might have ended in that, if the divine power
had not immediately crushed the rebellion, by
burying the rebels alive, them, and all that was in
their possession, v. 6. What was done against
them, though misinterpreted by the disaffected
party, (Numb. 16. 41.) was really done in mercy
to Israel. To be saved from the mischiefs of in
surrections at home, is as great a kindness' to a
people, and therefore lays under as strong obliga
tions, as protection from the invasion of enemies
abroad. 8. Therefore shall ye keep all the com
mandments which I command you this day,
that ye may be strong, and go in and pos
sess the land whither ye go to possess it;
9. And that ye may prolong your days in
the land, which the Lord sware unto your
fathers to give unto them and to their seed,
a land that floweth with milk and honey.
10. For the land, whither thou goest in to
possess it, is not as the land of Egypt, from
whence ye came out, where thou sowedst
thy seed, and wateredst it with thy foot, as
a garden of herbs : 11. But the land, whi
ther ye go to possess it, is a land of hills and
valleys, and drinketh water of the rain of
heaven; 12. A land which the Lord thy
God careth for: the eyes of the Lord thy
God are always upon it, from the beginning
of the year even unto the end of the year.
13. And it shall come to pass, if you shall
hearken diligently unto my commandments
which I command you this day, to love the
Lord your God, and to serve him with all
your heart, and with all your soul, 14. That
I will give you the rain of your land in his
due season, the first rain and the latter rain,
that thou mayest gather in thy corn, and thy
wine, and thine oil. 15. And I will send
grass in thy fields for thy cattle, that thou
mayest eat and be full. 1 6. Take heed to
yourselves, that your heart be not deceived,
and ye turn aside, and serve other gods,
and worship them; 17. And then the
Lord's wrath be kindled against you, and
he shut up the heaven, that there be no rain.
and that the land yield not her fruit ; and
lest ye perish quickly from off the good land
which the Lord giveth you.
Still be urges the same subject, as loath to con
clude till he had gained his point If thou wilt enter
into life, if thou wilt enter into Canaan, a type of
that life, and find it a good land indeed to thee,
keep the commandments, keep all the command
ments which I command you this day: love God,
and serve him with all your heart.
I. Because this was the way to get and keep pos
session of the promised land. 1. It was the way to
get possession; (v. 8.) That ye may be strong for
war, and so go in and possess it. So little did they
know either of hardship or hazard in the wars of
Canaan, that he does not say they should go in and
fight for it; no, they had nothing in effect to do
but go in and possess it. He does not go about to

DEUTERONOMY, XI.

627

teach them the art of war, how to draw the bow,
and use the sword.and keep ranks, that they might
be strong, and gp in and possess the land; no, but
let them keep God's commandments, and their re
ligion, while they are true to it, will be their
strength, and secure their success. 2. It was the
way to keep possession; (v. 9.) That ye may pro
long your days in this land that your eye is upon.
Sin tends to the shortening of the days of particular
persons, and to the shortening of the days of a peo
ple's prosperity; but obedience will be a lengthen
ing out of their tranquillity.
II. Because the land of Canaan, into which they
were going, had a more sensible dependence upon
the blessing of heaven, than the land of Egypt had,
v. 10- -12. Egypt was a country fruitful enough,
but it was all flat, and was watered, not as other
countries, with rain, (it is said of Egypt, Zech. 14.
18. that it has no rain, J but by the overflowing of
the Nile at a certain season of the year; to the im
proving of which there was necessary a great deal
of the art and labour of the husbandman; so that in
Egypt a man must bestow as much cost and pains
upon a field, as upon a garden of herbs. And this
made them the more apt to imagine that the power
of their own hands got them this wealth. But the
land of Canaan was an uneven country; a land of
hills and valleys, which not only gave a more pleas
ing prospect to the eye, but yielded a greater va
riety of soils for the several purposes of the hus
bandman. It was a land that had no great rivers
in it, except Jordan, but drank water ofthe rain of
heaven. And so, 1. Saved them a great ddal of la
bour. While the Egyptians were ditching and gut
tering in the fields, up to their knees in mud, to
bring water to their land, which otherwise would
soon become like the heath in a wilderness, the Is
raelites could sit in their houses, warm and easy,
and leave it to God to water their land with the
former and the latter rain, which is called the river
of God, (Ps. 65. 9.) perhaps in allusion to, and con
tempt of, the river of Egypt, which that nation was
so proud of. Note, The better God has provided,
by our outward condition, for our ease and conve
nience, the more we should abound in his service:
the less we have to do for our bodies, the more we
should do for God and our souls. 2. So he directed
them to look upward to God, who giveth us rain from
heaven and fruitful seasons, (Acts 14. 17.) and pro
mised to benimself as the dew unto Israel, Hos. 14.
5. Note, (1.) Mercies bring with them the great
est comfort and sweetness, when we see them com
ing from heaven, the immediate gifts of Divine
Providence. (2.) The closer dependence we have
upon God, the more cheerful we should be in our
obedience to him. See how Moses here magnifies
the land of Canaan, above all other lands, that the
eyes of Godwere always upon it, that is, they should
be so, to see that nothing was wanting, while they
kept close to God and duty; its fruitfulness should
be, not so much the happy effect of its soil, as the
immediate fruit of the divine blessing; this may be
inferred from its present state, for it is said to be at
this day, now that God is departed from it, as
barren a spot of ground as perhaps any under hea
ven. Call it not JVaomi: call it Marah.
III. Because God would certainly bless them
with an abundance of all good things, if they would
love him and serve him, v. 13 • • 15. I will give you
the rain of your land in due season, so that they
should neither want it when the ground called for
it, nor have it in excess; but they should have the
former rain, which fell at seed-time, and the latter
- rain, which fell before the harvest, Amos 4. 7.
This represented all the seasonable blessings which
God would bestow upon them, especially spiritual
comforts, which should come as the latter and for

mer rain, Hos. 6. 3. And the earth thus watered
produced, 1. Fruits for the service of man; corn,
and wine, and oil, Ps. 104. 13- -15. 2. Grass for the
cattle, that they also might be serviceable to man;
that he might eat of them and be full, v. 15. God
liness hath here the promise ofthe life that now is;
but the favour of God shall put gladness into the
heart, more than the increase of corn, and wine, and
oil, will.
IV. Because their revolt from God to idols would
certainly be their ruin; (v. 16, 17. ) Take heed tha.
your hearts be not deceived. All that forsake God
to set their affection upon, or pay their devotion to,
any creature, will find themselves wretchedly de
ceived to their own destruction; and this will ag
gravate it, that it was purely for want of taking
heed. A little care would have prevented their
being imposed upon by the great deceiver. To
awaken them to take heed, Moses here tells them
plainly, that if they should turn aside to other gods,
1. They would provoke the wrath of God against
them; and who knows the power of that anger? 2.
Good things would be turned away from them;
the heaven would withhold its rain, and then of
course the earth would not yield its fruit. 3. Evil
things would come upon them, they would perish
quickly from off this good land. And the better the
land was, the more grievous it would be to perish
from it. The goodness of the land would not be
their security, when the badness of the inhabitants
had made them ripe for ruin.
1 8. Therefore shall ye lay up, these my
words in your heart and in your soul, and
bind them for a sign upon your hand, that
they may be as frontlets between your eyes.
19. And ye shall teach them your children,
speaking of them when thou sittest in thine
house, and when thou walkest by the way,
when thou liest down, and when thou rises!
up. 20. And thou shalt write them upon
the door-posts of thine house, and upon thy
gates ; 21. That your days may be multi
plied, and the days of your children, in the
land which the Lord sware unto your fa
thers to give them, as the days of heaven
upon the earth. 22. For if ye shall diligent
ly keep all these commandments which 1
command you, to do them, to love the Lord
your God, to walk in all his ways, and to
cleave unto him ; 23. Then will the Lord
drive out all these nations from before you,
and ye shall possess greater nations and
mightier than yourselves. 24. Everyplace
whereon the soles of your feet shall tread
shall be yours : from the wilderness and
Lebanon, from the river, the river Euphra
tes, even unto the uttermost sea, shall your
coast be. 25. There shall no man be able
to stand before you : for the Lord youi
God shall lay the fear of you and the dread
of you upon all the land that ye shall tread
upon, as he hath said unto you.
Here,I. He repeats the directions he had given foi
their guidance and assistance in their obedience
and for the keeping up of religion among them, (v
18- -20.) which is much to the same purport witl
what we hadbefore, ch, 6, 6, &c. Let us all be di

623

DEUTERONOMY, XI.

rected by the th ee rules here given, 1. Let our
hearts be filled with the word of God. Lay up
these words in your heart and in your soul. The
heart must be the treasury or store-house in which
the word of God must be laid up, to be used upon
all occasions. We cannot expect good practices in
the conversation, unless there be good thoughts, good
affections, and good principles, in the heart. 2. Let
our eyes be fixed upon the word of God. " Bind
these words for a sign upon your hand, which is al
ways in view, (Isa. 49. 16.) and as frontlets between
your eyes, which you cannot avoid the sight of; let
them be as ready and familiar to you, and have
your eye as constantly upon them, as if they were
written upon your door-posts and could not be
overlooked either when you go out or when you
come in." Thus we must lay God's judgments be
fore us, having a constant regard to them, as the
guide of our way, as the rule of our work, Ps. 119.
30. 3. Let our tongues be employed about the
word of God. Let it be the subject of our familiar
discourse, wherever we are; especially with our
children, who must be taught the service of God,
as the one thing needful, much more needful than
either the rules of decency, or the calling they
must live by in this world. Great care and pains
must be taken to acquaint children betimes, and to
affect them, with the word of God and the won
drous things of his law. Nor will any thing con
tribute more to the prosperity and perpetuity of
religion in a nation, than the good education of
children: if the seed be holy, it is the substance
of a land. '
II. He repeats the assurances he had before
given them, in God's name, of prosperity and
success, if they were obedient: 1. They should
have a happy settlement, v. 21. Their days should
be multiplied; and when they were fulfilled, the
days of their children likewise should be many, as
the days of heaven, that is, Canaan should be sure
to them and their heirs for ever, as long as the
world stands, if they did not by their own sin throw
themselves out of it. 2. It should not be in the
power of their enemies to give them any disturb
ance, or make them upon any account uneasy. " If
ye will keep God's commandments, and be careful
to do your duty, (v. 22. ) God will not only crown
the labours of the husbandman with plenty of the
fruits ofthe earth, but he will own and succeed the
more glorious undertakings of the men of war; vic
tory shall attend your arms: which way soever they
turn, God will drive out these nations, and put you
in possession of their land," v. 23, 24. Their terri
tories should be enlarged to the utmost extent of the
promise, Gen. 15. 18. And all their neighbours
should stand in awe of them, v. 25. Nothing con
tributes more to the making of a nation considera
ble abroad, valuable to its friends, and formidable
to its enemies, than religion reigning in it; for who
can be against those that have God for them ? And
he is certainly for those that are sincerely for him,
Prov. 14. 34.
26. Behold, I set before you this day a
blessing and a curse : 27. A blessing, if ye
obey the commandments ofthe Lord your
God, which I command you this day ; 28.
And a curse, if ye will not obey the com
mandments of the Lord your God, but
turn aside out of the way which I command
you this day, to go after other gods, which
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 Jordan, by the way where
the sun goeth down, in the land of the Ca
naanites, which dwell in the champaign over
against Gilgal, beside the plains of 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.
Here Moses concludes his general exhortation to
obedience; and his management is very affecting,
and such as, one would think, should have engaged
them for ever to God, and should have left im
pressions upon them, never to be worn out
I. He sums up all his arguments for obedience in
two words, the blessing and the curse,\{v. 26. ) that
is, the rewards and the punishments, as they stand
in the promises and the threatenings, which are
the great sanctions of the law, taking hold of hope
and fear, those two handles of the soul, by which it
is caught, held, and managed. These two, the
blessing, and the curse, he set before them, that is,
1. He explained them, that they might know them;
he enumerated the particulars contained both in the
blessing and in the curse, that they might see the
more fully how desirable the blessing was, and how
dreadful the curse. 2. He confirmed them, that
they might believe them; made it evident to them,
by the proofs he produced of his own commission,
that the blessing was not a fool's paradise, nor
the curse a bugbear, but that both were real de
clarations of the purpose of God concerning them.
3. He charged them to choose which of these they
would have. So fairly does he deal with them, and
so far is he from putting out the eyes of these men,
as he was charged, Numb. 16. 14. They and we
are plainly told on what terms we stand with Al
mighty God. (1. ) If we be obedient to his laws, we
may be sure of a blessing, v. 27. But, (2.) If we
be disobedient, we may be as sure of a curse, v. 28.
Say ye to the righteous, (for God has said it, and all
the world cannot unsay it,) that it shall be well with
them: But woe to the wicked, it shall be ill with
them. II. He appoints a public and solemn proclama
tion to be made of the blessing and curse which he
had set before them, upon the two mountains of Ge
rizim and Ebal, v. 29, 30. We have more particu
lar directions for this solemnity, (ch. 27. 11, &c.)
and an account of the performance of it, Josh. 8. 33,
&c. It was to be done, and was done, immediately
upon their coming into Canaan, that when they first
took possession of that land, they might know upon
what terms they stood. The place where this was
to be done, is particularly described by Moses,
though he never saw it, which is one circumstance
among many, that evidences his divine instructions.
It is said to be near the plain, or oaks, or meadows,
of Moreh, which was one of the first places that
Abraham came to in Canaan; so that in sending
them thither to hear the blessing and the curse, God
reminded them of the promise he made to Abraham
in that very place, Gen. 12. 6, 7. The mention of
this appointment here, serves, 1. For the encourage
ment of their faith in the promise of God, that they
should be masters of Canaan quickly. Do it (says
Moses) on the other side Jordan, (v. 30.) for you
maybe confident i/ok shall pass over Jordan, v. 31.
The institution of this service to be done in Ca-

DEUTERONOMY, XII.

629

«aan, was an assurance to them that they should be
brought into possession of it, and a token, like that
which God gave to Moses, (Exod. 3. 12.) Ye shall
serve God upon this mountain. And, 2. It serves for
an engagement upon them to be obedient, that they
might escape that curse, and obtain that blessing,
which, beside what they had already heard, they
must shortly be witnesses to the solemn publication
of, (v. 32.) " Ye shall observe to do the statutes and
judgments, that ye may not in that solemnity be
witnesses against yourselves."
CHAP. XII.
Moses at this chapter comes to the particular statutes which
he had to give in charge to Israel, and he begins with
those which Felate to the worship of God ; and particu
larly those which explain the second commandment,
about which God is in a Special manner jealous. I. They
must utterly destroy all relics and remains of idolatry,
v. 1 . . 3. u. They must keep close to the tabernacle, v.
4, 5. The former precept was intended to prevent all
false worship ; the latter, to preserve the worship God
had instituted. By this latter law, 1. They are com
manded to bring all their offerings to the altar of God,
and all their holy things to the place which he should
choose, v. 6, 7, 11, 12, 14, 18, 26 .. 28. 2. They are for
bidden, in general, to do as they now did in the wilder
ness, (v. 8.. 11.) and as the Canaanites had done; (v.
29 . . 32.) and, in particular, to eat the hallowed things
at their own houses ; (v. 13, 17, 18.) or, to forsake the in
stituted ministry, v. 19. 3. They are permitted to eat
flesh as common food at their own houses, provided they
did not eat the blood, v. 15, 16. And again, v. 20 . . 26.
1. npHESE are the statutes and judg-
JL ments which ye shall observe to do
in the land which the Lord God of thy
fathers giveth thee to possess it, all the days
that ye live upon the earth. 2. Ye shall ut
terly destroy all the places wherein the na
tions which ye shall possess served their
gods, upon the high mountains, and upon
the hills, and under every green tree: 3.
And you shall overthrow their altars, and
break their pillars, and burn their groves
with fire; and you shall hew down the
graven images of their gods, and destroy the
names of them out of that place. 4. Ye
shall not do so unto the Lord your God.
From those great original truths, That there is a
God, and,. That there is but one God, arise those
great fundamental laws, That that God is to be wor
shipped, and he only, and that therefore we are to
have no other God before him : this is the first com
mandment, and the second is a guard upon it, or a
hedge about it. To prevent a revolt to false gods,
we are forbidden to worship the true God in such a
way and manner as the false gods were worshipped
in; and are commanded to observe the instituted or-'
dinances of worship, that we may adhere to the pro
per Object of worship. For this reason, Moses is
very large in his exposition of the second command
ment. What is contained in this, and the four fol
lowing chapters, mostly refers to that. These are
statutes and judgments which they must observe to
do, v. 1. 1. In the days of their rest and prosperity,
when they should be masters of Canaan. We must
not think that our religion is instituted only to be our
work in the years of our servitude, our entertain
ment in the places of our solitude, and our consola
tion in affliction; no, when we come to possess a
good land, still we must keep up the worship of God
in Canaan, as well as in a wdderness; when we are
grown up, as well as when we are children; when
we are full of business, as well as when we have no
thing else to do. 2. All the days, as long as ye live

upon the earth. While we are here in our state of
trial, we must continue in our obedience, even to the
end, and never leave our duty, nor grow weary of
weli-doing. Now, 1. They are here charged to abolish and
extirpate all those things that the Canaanites had
served their idol-gods with, v. 2, 3. Here is no
mention of idol-temples, which countenances the
opinion some have, that the tabernacle Moses reared
in the wilderness, was the first habitation that ever
was made for religious uses; and that from it temples
took their rise. But the places that had been used,
and were now to be levelled, were enclosures for
their worship on mountains and hills, (as if the
height of the ground would give advantage to the
ascent of their devotions,) and under green trees,
either because pleasant, or because awful: whatever
makes the mind easy and reverent, contracts and
composes it, was thought to befriend devotion. The
solemn shade and silence of a grove are still ad
mired by those that are disposed to contemplation.
But the advantages which these retirements gave to
the Gentiles in the worship of their, idols, was, that
they concealed those works of darkness which could
not bear the light; and therefore they must all be
destroyed, with the altars, pillars, and images, that
had been used by the natives in the worship of their
gods, so as that the very names of them might be
buried in oblivion, and not only not be remembered
with respect, but not remembered at all. They
must thus consult, (1. ) The reputation of their land;
let it never be said of this holy land, that it had been
thus polluted, but let all these dunghills be carried
away, as things they were ashamed of. (2.) The
safety of their religion; let none be left remaining,
lest profane unthinking people, especially in dege
nerate ages, should make use of them in the service
of the God of Israel. Let these pest-houses be de
molished, as things they were afraid of. He begins
the statutes that relate to divine worship with this,
because there must first be an abhorrence of that
which is evil, before there can be a steady adhe
rence to that which is good, Rom. 12. 9. The king
dom of God must be set up, both in persons and
places, upon the ruins of the Devil's kingdom; for ,
they cannot stand together, nor can there be any
communion between Christ and Belial.
2. They are charged not to translate the rites and
usages of idolaters into the worship of God; no, not
under colour of beautifying and improving it; (v. 4.)
Ye shall not do so to the Lord your God, that is,
" You must not think to do honour to him, by offer
ing sacrifices on mountains and hills, erecting pil
lars, planting groves, and setting up images; no,
you must not indulge a luxurious fancy in your wor
ship, nor think that whatever pleases that, will
please God: he is above all gods, and will not be
worshipped as other gods are."
5. But unto the place which the Lord
your God shall choose out of all your tribes to
put his name there, even unto his habitation
shall ye seek, and thither thou shalt come ;
6. And thither ye shall bring your burnt-
offerings, and your sacrifices, and your tithes,
and heave-offerings of your hand, and your
vows, and your free-will offerings, and the
firstlings of your herds and of your flocks :
7. And there ye shall eat before the Lord
your God, and ye shall rejoice in all that ye
put your hand unto, you and your house
holds, wherein the Lord thy God hath
blessed thee. 8. Ye shall not do after all

630

DEUTERONOMY, XII.

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 rest
and to the inheritance, which the Lord your
God giveth you. 10. But when ye go over
Jordan, and dwell in the land which the
Lord your God giveth you to inherit, and
when he giveth you rest from all your ene
mies round about, so that ye dwell in safety;
11. 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-offer
ings, and your sacrifices, your tithes, and the
heave-offering of your hand, and all your
choice vows which ye vow unto the Lord :
1 2. 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 is within
your gates ; forasmuch as he hath no part
nor inheritance with you. 1 3. Take heed
to thyself that thou offer not thy burnt-offer
ings in every place that thou seest : 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. Notwithstand
ing thou mayest kill and eat flesh in all thy
gates, whatsoever thy soul lusteth after, ac
cording to the blessing of the Lord thy God
which he hath given thee : the unclean and
the clean may eat thereof, as of the roebuck,
and as of the hart. 16. Only ye shall not
eat the blood; ye shall pour it upon the
earth as water. 1 7. 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 thy
vows which thou vowest, nor thy free-will-
offerings, or heave-offering of thine hand :
1 8. But thou must eat them before the Lord
thy God, in the place which the Lord thy
God shall choose, thou, and thy son, and
thy daughter, and thy man-servant, and thy
maid-servant, and the Levite that is within
thy gates : and thou shalt rejoice before the
Lord thy God in all that thou puttest thine
hands unto. 1 9. Take heed to thyself that
thou forsake not the Levite as long as thou
livest upon the earth. 20. 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 to put his name
there be too far from thee, then thou shalt
kill of thy herd and of thy flock, which the
Lord hath given thee, as I have commanded

thee, and thou shalt eat in thy gates what
soever thy soul lusteth after. 22. Even as
the roebuck and the hart is eaten, so thou
shalt eat them ; the unclean and the clean
shall eat of them alike. 23. Only be 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. Only thy holy
things which thou hast, and thy vows, thou
shalt take, and go unto the place which the
Lord shall choose : 27. And thou shalt offer
thy burnt-offerings, the flesh and the blood,
upon the altar of the Lord thy God : and
the blood of 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, when thou
doest that which is good and right in the
sight of the Lord thy God. 29. When the
Lord thy God shall cut off the nations
from before thee, whither thou goest to pos
sess them, and thou succeedest them, and
dwellest in their land ; 30. Take heed to
thyself, that, thou be not snared by follow
ing 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.
31. Thou shalt not do so unto the Lord thy
God: for. every abomination to the Lord,
which he hateth, have they done unto their
gods ; for even their sons and their daughters
they have burnt in the fire to their gods. 32.
What thing soever I command you, observe
to do it : thou shalt not add thereto, nor di
minish from it.
There is not any one particular precept (as I re
member) in all the law of Moses, so largely pressed
and inculcated as this, by which they are all tied to
bring their sacrifices to that one altar which was set
up in the court of the tabernacle, and there to per
form, all the rituals of their religion; for as to moral
services, then, no doubt, as now, men might pray
every where, as they did in their synagogues. The
command to do this, and the prohibition of the con
trary, are here repeated again and again, as we
teach children: and yet we are sure that there is in
scripture no vain repetition : but all this stress is laid
upon it, 1. Because of the strange proneness there
was in the hearts of the people to idolatry and su
perstition, and the danger of their being seduced
by the many temptations which they would be sur
rounded with. 2. Because of the great use which
the observance of this appointment would be of to
them, both to prevent the introducing of corrupt
customs into their worship, and to preserve among
them unity and brotherly love; that meeting all in

DEUTERONOMY, XII.

631

one place, they might continue both of one Way, and
of one heart. 3. Because of the significancy of this
appointment. They must keep to one place, in token
of their belief of those two great truths, which we
find together, (1 Tim. 2. 5.) That there is One God,
and one Mediator between God and man. It not
only served to keep up the notion of the unity'of the
Godhead, but was an intimation to them (though
they could not steadfastly discern it) of the one only
way of approach to God, and communion with him,
in and by the Messiah.
Let us now reduce this long charge to its proper
heads. I. It is here promised, that when they were set
tled in Canaan, when they had rest from their ene
mies, and dwelt in safety, God would choose a cer
tain place, which he would appoint to be the Centre
of their unity, to which they should bring all their
offerings, v.' 10, 11. Observe, 1. If they must be
tied to one place, they should not be left in doubt
concerning it, but should certainly know what place
it was. Had Christ intended, under the gospel, to
make any one place such a seat of power, as Rome
pretends to be, we should not have been left so des
titute of instruction as we are, concerning the ap
pointed place. 2. God does not leave it to them to
choose the place, lest the tribes should have quar
relled about it, each striving for their secular ad
vantage, to have it among them; but he reserves
the choice to himself, as he does the designation of
the Redeemer, and the institution of. holy ordinan
ces. 3. He does not appoint the place now, as he
had appointed mounts Gerizim and Ebal, for the
pronouncing of the blessings and curses, (ch. 11.
29. ) but reserves the doing of it till hereafter, that
thereby they might be made to expect further di
rections from heaven, and a divine conduct, after
Moses should be removed.
The place which God would choose, is said to be
the place where he would put his name, that is,
which he would have to be called his, where his
honour should dwell, where he would manifest him
self to his people, and make himself known, as men
do by their names, and where he would receive ad
dresses by which his name is both praised and call
ed upon. It was to be his habitation, where, as
King of Israel, he would keep court, and be found
by all those who reverently sought him. The ark
was the token of God's presence, and where that
was put, there God put his name, and that was his
habitation; it contained the tables of the law; for
none must expect to receive favours from God's
hand, but those that are willing to receive the law
from his mouth. The place which God first chose
for the ark to reside in, was Shiloh: and after that
place had sinned away its honours, we find the ark
at Kirjath-jearim, and other places; but at length,
in David's time, it was fixed at Jerusalem, and God
said concerning Solomon's temple, more expressly
than ever he had said concerning any other place,
This I have chosen for a house of sacrifice, 2 Chron.
7. 12. Compare ch. 6. 5. Now, under the gospel,
we have no temple that sanctifies the gold, no altar
that sanctifies the gift, but Christ only; and as to
the places of worship, the prophets foretold that in
every place the spiritual incense should be offered,
Mai. 1. 11. And ourSaviour has declared that those
are accepted as true worshippers, who worship God
in sincerity and truth, without regard either to this
mountain or Jerusalem, John 4. 21.
II. They are commanded to bring all their burnt-
offerings and sacrifices to this place that God would
choose, v. 6. And again, v. 11, Thither shall ye
bring all that I command you. And v. 14, There,
thou shalt, offer thy burnt-offerings. And v. 27,
The flesh and the blood must be offered upon the al
tar of the Lord thy God. And' of their peace- I

offerings, here called their sacrifices, though they
were to eat the fiesh, yet the blood waste he poured
out upon the altar. By this they were taught that
sacrifices and offerings God did not desire, nor ac
cept, for their own sake, nor for any intrinsic worth
in them, as natural expressions of homage and ado
ration: but that they received their virtue purely
from the altar on which they were offered, as it
typified Christ; whereas prayers and praises, as
much more necessaiy and valuable, were to be of
fered every day by the people of God wherever
they were. A devout Israelite might honour God,
and keep up communion with him, and obtain
mercy from him, though he had not an opportunity,
perhaps, for many months together, of bringing a
sacrifice to his altar. But this signified the obliga
tion we christians are under, to offer up all our spi ¦
ritual sacrifices to God, in the name of Jesus Christ,
hoping for acceptance only upon the score of his
mediation, 1 Pet. 2. 5.
III. They are commanded tofeast upon their hal
lowed things, before the Lord with holy joy. They
must not only bring to the altar the sacrifices which
were to be offered to God, but they must bring to
the place of the altar all those things which they
were appointed by the law to eat and drink, to the
honour of God, in token of their communion with
him, v. 6. Their tithes, heave-offerings of their
hand, that is, their first-fruits, their vows, and free
will-offerings, and firstlings, all those things which
were to be religiously made use of, either by them
selves, or by the priests and Levites, must be
brought to the place which God would choose; as
all the revenues of the crown, from all parts of the
kingdom, are brought into the exchequer. And v.
7, There shall ye eat before the Lord, and rejoice
in all that ye put your hands unto. And again, (v.
12.) Ye shall rejoice before the Lord, ye, and your
sons, and your daughters. Observe here, 1. That
what we do in the service of God and to his glory,
redounds to our benefit, if it be not our own fault.
They that sacrifice to God, are welcome to eat be
fore him, and to feast upon their sacrifices; he sups
with us, and we with him, Rev. 3. 20. If we glorify
God, we edify ourselves, and cultivate our own minds,
through the grace of God, by the increase of our know
ledge and faith, the enlivening of devout affections,
and the confirming of gracious habits and resolutions :
thus is the soul nourished. 2. That work for God
should be done with holy joy and cheerfulness. Ye
shall eat and rejoice, v. 7. And again, v. 12. and v.
18. (1.) Now while they were before the Lord,
they must rejoice, v. 12. It is the will of God that
we should serve him with gladness; none displeased
him more than they that covered his- altar with
tears, Mai. 2. 13. See what a good Master we
serve, that has made it our duty to sing at our work.
Even the children and servants must rejoice with
them before God, that the services of religion might
be a pleasure to them, and not a task or drudgery.
(2.) They must carry away with them the grateful
relish of that delight which they found in commun
ion, with God; they must rejoice in all that they put
their hands unto, v. 7. Some of the comfort which
they had had in the business of religion, they must
take with them, into their common employments;
and being thus strengthened in soul, whatever they
did, they must do it heartily and cheerfully. And
this holy pious joy in God and his goodness, with
which we are to rejoice evermore, would.be the best
preservative against the sin and snare of vain and
carnal mirth, and a relief against the sorrows ofthe
world. IV: They are commanded to be kind to the Le
vites. Did they feast with joy? The Levites must
feast with them, and rejoice with them, v. 12. And
again, -a. 18. And a general caution, (v. 19.) Take

632

DEUTERONOMY, XII

heed that thbuforsake not the Levite as long as thou
livest. There were Levites that attended the altar
as assistants to the priests, and these must not be
forsaken, that is, the service they performed, must
be constantly adhered to; no other altar must be
set up, than that which God appointed; for that
would be to forsake the Levites. But this here
seems to be spoken of the Levites that were dispers
ed in the country to instruct the people in the law
of God, and to assist them in their devotions; for it
is the Levite within their gates, that they are here
commanded to make much of. It is a great mercy
to have Levites near us, within our gates, that we
may ask the law at their mouth, and at our feasts to"
be a check upon us, to restrain excesses. And it is
the duty of people to be kind to their ministers that
give them good instructions, and set them good ex
amples. As long as we live, we shall need their as
sistance, till we come to that world where ordinances
will be superseded; and therefore as long as we live,
we must not forsake the Levites. The reason given,
(v. 12. ) is because the Levite has no part nor inherit
ance with you; so that he cannot grow rich by hus
bandry ortrade; let him therefore share with you in
the comfort of your riches. They must give the Le
vites their tithes and offerings, settled on them by
the law, because they have no other maintenance.
V. They are allowed to eat common flesh, but
not the flesh of their offerings, in their own hou
ses wherever they dwelt \Vhat was any way
devoted to God, they must not eat- at home, v.
13, 17. But what was not so devoted, they might
kill, and eat of, at their pleasure, v. 15. And
their permission is again repeated, v. 20- -22. It
should -seem that while they were in the wilder
ness, they did not eat the flesh of any of those kind
of beasts that were used in sacrifice, but what was
killed at the door of the tabernacle, and part of
it presented to God as a peace-offering, Lev. 17.
3, 4. But when they came to Canaan, where
they must live at a great distance from the ta
bernacle, they might kill what they pleased for
their own use, of their flocks and herds, without
bringing part to the altar. This allowance is very
express, and repeated, lest Satan should take oc
casion from the law which forbade the eating of
their sacrifices at their own houses, to suggest
to them, as he did to our first parents, hard
thoughts of God, as if he grudged them the enjoy
ment of what he had given them; Thou mayest
eat whatsoever thy soul lusteth after. There is a
natural and regular appetite, which it is lawful
to gratify with temperance and sobriety, not taking
too great a pleasure in the gratification, nor being un
easy if it be crossed. The unclean, who might not
eat of the holy things, yet might eat of the same
sort of flesh, when it was only used as common
food. The distinction between clean persons and
unclean was sacred, and designed for the preserving
of the honour of their holy feasts, and therefore
must not be brought into their ordinary meals.
This permission has a double restriction.
1. They must eat according to the blessing which
God had given them, v. 15. Note, It is not only
our wisdom, but our duty, to live according to our
estates, and not to spend above what we have. As
it is unjust on the one hand to hoard what should
be laid out, so it is much more unjust, to lay out
more than we have; for what is not our own, must
needs be another's, who is thereby robbed and de
frauded. And this, I say, is much more unjust, be
cause it is easier afterward to distribute what has
been unduly spared, and so to make a sort of resti
tution for the wrong, than it is to repay to wife, and
children, and creditors, what has been unduly spent.
Between these two extremes let wisdom find the
mean, and then let watchfulness and resolution keep it.

2. They must not eat blood; (v. 16. and again, v.
23. J Only be sure that thou eat not the blood; (v.
24.) Thou shalt not eat it; and, (v. 25.) Thou
shall not eat it, that it may go well with thee.
When they could not bring the blood to the altar,
to pour it out there before the Lord, as belonging to
him, they must pour it out upon the earth, as not be
longing to them, because it was the life, and therefore,
as an acknowledgment, belonged to him who gives life,
and, as an atonement, belonged to him to whom life
is forfeited. Bishop Patrick thinks one reason why
they were forbidden thus strictly the eating of
blood, was, to prevent the superstitions of the old
idolaters about the blood of their sacrifices, which
they thought their demons delighted in, and by eat
ing of which they imagined that they had commun
ion with them.
VI. They are forbidden to keep up either their
own corrupt usages in the wilderness, or the corrupt
usages of their predecessors in the land of Canaan.
1. They must not keep up those improper cus
toms which they had got into in the wilderness, and
which were connived at in consideration ofthe pre
sent unsettledness of their condition; (v. 8, 9.) Ye
shall notdo after all the things that we do here this
day. Never was there a better governor than Mo
ses, and one would think never a better opportunity
of keeping up good order and discipline than now
among the people of Israel, when they lay so closely
encamped under the eye of their governor; and yet
it seems there was much amiss, and that many ir
regularities had crept in among them. We must
never expect to see any society perfectly pure and
right, and as it should be, till we come to the hea
venly Canaan. They had sacrifices, and religious
worship, courts of justice and civil government, and
by the stoning of the man that gathered sticks on the
sabbath day, it appears that there was great strict
ness used in guarding the most weighty matters of
the law; but being frequently upon the remove, and
always at uncertainty, (1. ) They could none of them
observe the solemn feasts, and the rights of clean
sing, with the exactness that the law required. And,
(2.) Those among them that were disposed to do
amiss, had opportunity given them to do it unob
served, by the frequent interruptions which their
removes gave to the administration of justice. But
(says Moses) when you come to Canaan, ye shall
not do as we do here. Note, When the people of
God are in an unsettled condition, that may be to
lerated and dispensed with, which would by no means
be^allowed at another time. Cases of necessity are
to be considered while the necessity continues ; but
that must not be done in Canaan, which was indul
ged in the wilderness. While a house is in the
building a great deal of dirt and rubbish is suffer
ed to lie by it, which must all be taken away when
the house is built Moses was now about to lay
down his life and government, and it is a comfort to
him to foresee that Israel would be better in the
next reign than they had been in his.
2. They must not worship the Lord by any of
those rites or ceremonies which the nations of Ca
naan had made use of in the service of their gods,
v. 29 . . 32. They must not so much as inquire into
the modes and forms of idolatrous worship. What
good would it do them to know the depths of Satan?
Rev. 2. 24. It is best to be ignorant of that which
there is danger of being infected by. They must
not introduce the customs of idolaters, ( 1. ) Because
it would be absurd to make those their patterns,
whom God had made their slaves and captives, cut
off, and destroyed from before them. The Canaan
ites had hot flourished and prospered so much in
the service of their gods, as that thp Israelites
should be invited to take up their customs. Those
are wretchedly besotted indeed, who will walk in

DEUTERONOMY, XIII.

633

the way of sinners, after they have seen their end.
(2. ) Because some of their customs were most bar
barous and inhuman, and such as trampled, not
only upon the light and law of nature, but upon
natural affection itself, as burning their sons and
their daughters in the fire to their gods, (v. 31.) the
very mention of which is sufficient to make it odi
ous, and possess us with a horror of it. (3.) Be
cause their idolatrous customs were an abomination
to the Lord, and the translating of them into his
worship, would make even that an abomination,
and an affront to him, by which they should give
him honour, and by which they hoped to obtain his
favour. The case is bad indeed, when the sacrifice
itself is become an abomination, Prov. 15. 8. He
therefore concludes, (v. 32. ) with the same caution
concerning the worship of God, which he had be
fore given concerning the word of God, (ch. 4. 2. )
" Ye shall not add thereto any inventions of your
own, under pretence of making the ordinance
either more significant or more magnificent; nor di
minish from it, under pretence of making it more
easy and practicable, or of setting aside that which
may be spared; but observe to do all that, and that
only, which God has commanded." We may then
hope in our religious worship to obtain the divine
acceptance, when we observe the divine appoint
ment God will have his own work done in his

own way.

CHAP. XIII.

Moses is still upon that necessary subject, concerning the
peril of idolatry. In the close or the foregoing chapter,
he had cautioned them against the peril that might arise
from their predecessors the .Canaanites. In this chap
ter, he cautions them against the rise of idolatry from
among themselves; they must take heed lest any should
draw them to idolatry, I. By the pretence of prophecy,
v. 1 . . 5. II. By the pretence of friendship and relation,
v. 6 . . 11. HI. By the pretence of numbers, v. 12 . . 18.
But in all these cases the temptation must be resolutely
resisted, and the tempters punished and cut off.
1 . TF there arise among you a prophet, or
JL a dreamer of dreams, and giveth thee
a sign or a wonder, 2. And the sign or the
wonder come to pass whereof he spake
unto thee, saying, Let us go after other
gods, which thou hast not known, and let
us serve them ; 3. Thou shalt not hearken
unto the words of that prophet, or that dream
er of dreams: for the Lord your God
proveth you, to know whether you love the
Lord your God with all^your heart and
with all your soul. 4. Ye shall walk after
the Lord your God, and fear him, and keep
his commandments, and ohey his voice, and
you 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 turn you away from the
Lord your God, which brought you out of
the land of Egypt, and redeemed you out
ofthe house of bondage, to thrust thee out
of the way which the Lord thy God com
manded thee to walk in : So shalt thou put
(he evil away from the midst of thee.
Here is,
1. A very strange supposition, v. 1, 2. (1.) It is
strange that there should arise any among them
selves, especially any pretending to vision and pro
phecy, who should move them to go and serve
Vol. i. — 4 L

other gods. Was it possible that any who had so
much knowledge of the methods of divine revela
tion, as to be able to personate a prophet, should
yet have so little knowledge of the divine nature
and will, as to go himself, and entice his neighbours
after other gods? Could an Israelite ever be guilty
of such impiety? Could a man of sense ever be
guilty of such absurdity? We see it in our own day,
and therefore may think it the less strange; multi
tudes that profess both learning and religion, yet
exciting both themselves and others, not only to
worship God by images, but to give divine honour
to saints and angels, which is no better than going
after other Gods to serve them; such is the power
of strong delusions. (2. ) It is yet more strange that
the sign or wonder given for the confirmation of
this false doctrine, should come to pass. Can it be
thought that God himself should give any counte
nance to such a vile motion? Did ever a false
prophet work a true miracle? It is only supposed
here, for two reasons; [1.] To strengthen the cau
tion here given against hearkening to such a one.
" Though it were possible that he should work a
true miracle, yet you must not believe him if he
tells you, you must serve other gods, for the divine
law against that is certainly perpetual and unaltera
ble." The supposition is like that, (Gal. 1. 8.) If
we, or an angel from heaven, preach any other gos
pel to you; which does not prove it possible that an
angel should preach another gospel, but strongly
expresses the certainty and perpetuity of that which
we have received. So here, [2. ] It is to fortify
them against the danger of impostures, and lying
wonders, (2 Thess. 2. 9.) "Suppose the creden
tials he produces, be so artfully counterfeited, that
you cannot discern the cheat, nor disprove them, yet
if they are intended to draw you to the service of
other gods, that alone is sufficient to disprove them ;
no evidence can be admitted against so clear a
truth as that of the Unity of the Godhead, and so
plain a law as that of worshipping the one only liv
ing and true God." We cannot sunpose that the
God of truth should set his seal of miracles to a lie,
to so gross a lie as is supposed, in that temptation,
Let us go after other Gods. But if it be asked,
Why is this false prophet permitted to counterfeit
this broad seal? It is answered here, (v. 3.) " The
Lord your God proveth you. He suffers you tobe
set upon by such a temptation, to try your constan
cy, that both they that are perfect, and they that
are false and corrupt, may be made manifest. It
is to prove you; therefore see that you acquit your
selves in the trial, and stand your ground.
2. Here is a very necessary charge given in this
case. (1.) Not to yield to the temptation, (v. X)
" Thou shalt not hearken to the words of that
prophet. Not only thou shalt not do the thing he
tempts thee to, but thou shalt not so much as pa
tiently hear the temptation, but reject it with the
utmost disdain and detestation. Such a suggestion as
this, is not to be so much as parleyed with, but the
earmustbestoppedagainstit; Get thee behind me, Sa
tan;" some temptations are so grossly vile, that they
will not bear a debate, nor may we so much as give
them the hearing. What follows, (v. 4.) Ye shall
walk after the Lord, may be looked upon, fl.]~ As
prescribing a? preservative from the temptation;
" Keep close to your duty, and you keep out of
harm's way." God never leaves us till we leave
him. Or, [2. ] As furnishing us with an- answer to
the temptation; say, " It is written, Thoushalt walk
after the Lord, and cleave unto him; and therefore
what have I to do with idols?" (2.) Not to spare
the tempter, v. 5. That prophet shall' be put to
death, both to punish him for the attempt he has
made, (the seducer must die, though none were se
duced by him: a design upon the crown is treason,)

634

DEUTERONOMY, XIIL

and to prevent his doing further mischief. This is
called putting away the evil. There is no way of
removing the guilt but by removing the guilty; if
such a criminal be not punished, they that should
do it, make themselves responsible. And thus the
mischief must be put away; the infection must be
kept from spreading, by cutting off the gangrened
limb, and putting away the mischief-makers. Such
dangerous diseases as these must be taken in time.
6. If thy 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. Name
ly, of the gods of the people which are round
about you, nigh unto thee, or far off from
thee, from the one end of the earth even
unto the other end of the earth ; 8. Thou
shalt not consent unto him, nor hearken
unto him ; neither shall thine eye pity him,
neither shalt thou spare, neither shalt thou
conceal him ; 9. But thou shalt surely kill
him; thine hand shall be first upon him
to put him to death, and afterwards the hand
of all the people. 10. And thou shalt stone
him with stones, that he die; because he
hath sought to thrust thee away from the
Lord thy God, which brought thee out of
the land of Egypt, from the house of bon
dage. 11. And all Israel shall hear, and
fear, and shall do no more any such wicked
ness as this is among you.
Further provision is made by this branch of the
statute, against receiving the" infection of idolatry
from those that are near and dear to us.
1. It is the policy of the tempter to send his soli
citations by the hand of those whom we love, whom
we least suspect of any ill design upon us, and whom
we are desirous to please, and apt to conform our
selves to. The enticement here is supposed to
come from a brother or child that are near by na
ture; from a wife or friend that are near by choice;
and are to us as our own souls, v. 6. Satan tempt
ed Adam by Eve, and Christ by Peter. We are
therefore concerned to stand upon our guard against
a bad proposal, when the person that proposes it,
can pretend to an interest in up; that we may never
sin against God in compliment to the best friend we
have in the world. The temptation is supposed to
be private; he will entice thee secretly, implying
that idolatry is a work of darkness, which dreads
the light, and covets to be concealed; and which the
sinner promises himself,' and the tempter promises
him, secrecy and security in. Concerning the false
gods proposed to be served, (1.) The tempter sug
gests, that the worshipping of these gods was the
common practice of the world; and if they limited
their adorations to an invisible Deity, they were sin
gular, and like nobody, for these gods were the gods
of the people round about them, and indeed of all
the nations of the earth, v. 7. This suggestion
draws many away from religion and godliness, that
it is an unfashionable thing; and they make their
court to the world and the flesh, because these are
the gods ofthe people that are round about them.
(2.) Moses suggests, in opposition to this, that it
had not been the practice of their ancestors; they
are gods which thou hast not known, thou nor thy
fathers. Those that are born of godly parents, and'

have been educated in pious exercises, when they
are enticed to a vain, loose, careless way of living,
should remember that those are ways which they
have not known, they nor their fathers. And will
they thus degenerate?
2. It is our duty to prefer God and religion be
fore the best friends we have in the world. (1. )
We must not, in complaisance to our friends, break
God's law, (v. 8. ) " Thou shalt not consent to him,
nor go with him to his idolatrous worship, no not
for company, or curiosity, or to gain a better in
terest in his affections." It is a general rule, If
sinners entice thee, consent thou not, Prov. 1. 10.
(2.) We must not, in compassion to our friends, ob
struct the course of God s justice. He that offers
such a thing, must not only be looked upon as an
enemy, or dangerous person, whom one should be
afraid of, and swear the peace against, but as a
criminal or traitor, whom, in zeal for our sovereign
Lord, his crown and dignity, we are bound to in
form against, and cannot conceal without incurring
the guilt of a great misprision; (v. 9.) Thou shalt
surely kill him. By this law the persons enticed
were bound to prosecute the seducer, and to give
evidence against him before the proper judges, that
he might suffer the penalty of the law, and that
without delay, which the Jews say is here intended
in that phrase, as it is in the Hebrew, killing thou
shalt kill him: neither the prosecution nor the exe
cution must be deferred; and he that was first in the
former, must be first in the latter, to show that he
stood to his testimony, " Thy hand shall be first
upon him; to mark him out as an anathema, and
then the hands of all the.people, to put him away
as an accursed thing." The death he must die was
that which was looked upon among the Jews as the
severest of all other. He must be stoned: and his
accusation written is, that he has sought to thrust
thee away, by a kind of violence, from the Lord thy
God, v . 10. Those are certainly our worst ene
mies, that would thrust us from God our best
Friend; and whatever draws us to sin, separates
between us and God, it is a design upon our life,
and to be resented accordingly. And, lastly, here
is the good effect of this necessary execution, (v.
11.) All Israel shall hear and fear. They ought to
hear and fear; for the punishment of crimes com
mitted is designed in terrorem — to terrify, and so to
prevent their repetition. And it is to be hoped
they will hear and fear, and by the severity of the
punishment, especially when it is at the prosecution
of a father, a brother, or a friend, will be made to
conceive a horror of the sin, as exceedingly sinful,
and to be afraid of incurring the like punishment
themselves. Smite the scorner that sins presump
tuously, and the simple that is in danger of sinning
carelessly, will beware.
1 2. If thou shalt hear say in one of thy
cities, which the Lord thy God hath given
thee to dwell there, saying, 13. Certain
men, the children of Belial, are gone out
from among you, and have withdrawn the
inhabitants of their city, saying, Let us go
and serve other gods, which ye have not
known; 14. Then shalt thou inquire, and
make search, and ask diligently ; and, be
hold, if it be truth, and the thing certain,
that such abomination is wrought among
you; 15. Thou shalt surely smite the in
habitants of that city with the edge of the
sword, destroying it utterly, * and all that is
therein, and the cattle thereof, with the

DEUTERONOMY, XIV

635

edge of the sword. 16. And thou shalt
gather all the spoil of it into the midst ofthe
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 a
heap for ever ; it shall not be built again.
1 7. And there shall cleave naught of the
cursed tiling to thine hand; that the Lord
may turn from the fierceness of his anger,
and show thee mercy, and have compassion
upon thee, and multiply thee, as he hath
sworn unto thy fathers ; 1 8. When thou
shalt hearken to the voice of the Lord thy
God, 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.
Here the case is put of a city revolting from its
allegiance to the God of Israel, and serving other
gods. I. The crime is supposed to be committed, 1. By
one of the cities of Israel, that lay within the juris
diction of their courts; the church then judged
them only that were within, 1 Cor. 5. 12, 13. $nd
even when they were ordered to preserve their re
ligion in the first principles of it, by fire and sword,
yet they were not allowed by fire and sword to pro
pagate 'it. They that are born within the alle
giance of a prince, if they take up arms against .
him, are dealt with as traitors, but foreign invaders l
are not so. The city that is here become idolatrous, i
is supposed formerly to have worshipped the true
God, but now to be withdrawn to other gods: which
intimates how great the crime is, and how sore the
punishment will be, of those that, after they have
known the way of righteousness, turn aside from it,
2 Pet. 2. 21. 2. It is supposed to be committed by
the generality of the inhabitants of the city, for we
may conclude that if a considerable number did re
tain their integrity, those only that were guilty,
were to be destroyed, and the city was to be spared
for the sake of the righteous in it; for shall not the
Judge of all the earth do right? No doubt, he shall.
They are supposed to be drawn to idolatry, by cer
tain men, the children of Belial, men that would en
dure no yoke, so it signifies; that neither fear God
nor regard man, but shake off all restraints of law
and conscience, and are perfectly lost to all manner
of virtue; these are they that say, "Let us' serve
other gods," that will not only allow, but will coun
tenance and encourage, our immoralities. Belial is
put for the Devil, (2 Cor. 6. 15.) and the children
of Belial are his children. These withdraw the
inhabitants of the city; for a little of this old leaven,
when it is entertained, soon leavens the whole
lump. II. The cause is ordered to be tried with a great
deal of care, (v. 14.) Thou shalt inquire and make
search. They must not proceed upon common
fame, or take the information by hearsay, but
must examine the proofs, and not give judgment
against them unless the evidence was clear, and the
charge fully made out. God himself, before he de
stroyed Sodom, is said to come down and see
whether its crimes were according to the clamour,
Gen. 18. 21. Injudicial processes it is requisite that
time, and care, and pains, be taken to find out the
truth, and that search be made without any passion,
prejudice, or partiality. The Jewish writers say,
that though particular persons who were idolaters,
might be judged by the inferior courts, the defection
of a city must be tried by the great Sanhedrim; and
if it appear that they are thrust away to idolatry,

they send two learned men to them to admonish and
reduce them. If they repent, all is well; if not,
then all Israel must go up to war against them, to
testify their indignation against idolatry, and to stop
the spreading of the contagion.
III. If the crime were proved, and the criminals
were incorrigible, the city was to be wholly de
stroyed. If there were a few righteous men in it,
no doubt, they would remove themselves and their
families out of such a dangerous place, and then all
the inhabitants, men, women, and children, must be
Eut to the sword, (v. 15. ) all the spoil of the city,
oth shop-goods, and the furniture of houses, must
be brought into the market-place and burned, and
the city itself must be laid in ashes and never built
again, v. 16. The soldiers are fordidden, upon
pain of death, to convert any of the plunder to their
own use, v. 17. It was a devoted thing, and dan
gerous to meddle with it, as we find in the case of
Achan. Now, 1. God enjoins this severity, to show
what a jealous God he is in the matters of his wor
ship, and how great a crime it is to serve other gods.
Let men know that God will not give his glory to
another, nor his praise to graven images. 2. He
expects that magistrates, having their honour and
power from him, should be concerned for his hon
our, and use their power for terror to evildoers, else
they bear the sword in vain. 3. The faithful wor
shippers of the true God must take all occasions to
show their just indignation against idolatry, much
more against atheism, infidelity, and irreligion. 4.
It is here intimated that the best expedient for the
turning away of God's anger from a land, is to exe
cute justice upon the wicked of the land, (v. 17. )
that the Lord may turn from the fierceness of his
anger, which was ready' to break out against the
whole nation, for the wickedness of that one apostate
city. It is promised that if they would thus root
wickedness out of their land, God would multiply
them. They might think it impolitic, and against
the interest of their nation, to rum a whole city, for
a crime relating purely to religion, and that they
should be more sparing of the blood of Israelites:
"Fear not that," (says Moses,) "God will multi
ply you the more; the body of your nation will
lose nothing by the letting out of this corrupt
blood." Lastly, Though we do not find this law
put in execution in all the history of the Jewish
church, (Gibeah was destroyed, not for idolatry, but
immorality,) yet for the neglect of the execution of
it upon the inferior cities that served idols. God
himself, by the army of the Chaldeans, put it in
execution upon Jerusalem the head city, which, for
its apostasy from God, was utterly destroyed and
laid waste, and lay in ruins seventy years. Though
idolaters may escape punishment from men, (nor is
this law in the letter of it binding now, under the
gospel,) yet the Lord our God will not suffer them
to escape his righteous judgments. The New Tes
tament speaks of communion with idolaters, as a sin
which, above any other, provokes the Lord to jea
lousy, and dares him as if we were stronger than he
1 Cor. 10. 21, 22.
CHAP. XIV.
Moses, in this chapter, teaches them, I. To distinguish
themselves from their neighbours by a singularity, 1. In
their mourning, v. 1, 2. 2. In their meat, v. 3. . 21. II.
To devote themselves unto God, and, in token of that, to
give him his dues out of their estates; the yearly tithe,
and that, every third year, for the maintenance of their
religious feasts, the Levites, and the poor, v. 22 . . 29.
1. "^7"E are the children of the Lord your
JL God : ye shall not cut yourselves, nor
make any baldness between your eyes for
the dead : 2. For thou art a holy people
unto the Lord thy God, and the Lord hath

636

DEUTERONOMY, XIV.

chosen thee to be a peculiar people unto
himself, above all the nations that are upon
the earth. 3. Thou shalt not eat any abo
minable thing. 4. These are the beasts
which ye shall eat; the ox, the sheep, and
the goat, 5. The hart, and the roebuck,
and the fallow-deer, and the wild "goat, and
the pygarg, and the wild ox, and the cha
mois. 6. And every beast that parteth the
hoof, and cleaveth the cleft into two claws,
and cheweth the cud among the beasts, that
ye shall eat. 7. Nevertheless these ye shall
not eat of them that chew the cud, or of
them that divide the cloven hoof; as the
camel, and the hare, and the coney : for they
chew the cud, but divide not the hoof: there
fore they are unclean unto you. 8. And
the swine, because it divideth the hoof, yet
cheweth not the cud, it is unclean unto you :
ye shall not eat of their flesh, nor touch
their dead carcase. 9. These ye shall eat
of all that are in the waters : all that have
fins and scales shall ye eat : 10. And
whatsoever hath not fins and scales ye may
not eat ; it is unclean unto you. 11. Of all
clean birds ye shall eat. 12. But these are
they of which ye shall not eat : the eagle,
and the ossifiage, and the ospray, 13. And
the glede, and the kite, and the vulture af
ter his kind, 14. And every raven after his
kind, 15. And the owl, and the night-hawk,
and the cuckoo, and the hawk after his kind,
16. The little owl, and the great owl, and
the swan, 17. And the pelican, and the
gier-eagle, and the cormorant, 18. And the
stork, and the heron after her kind, and the
lapwing, and the bat. 19. And every creep
ing thing that flieth is unclean unto you:
they shall not be eaten. 20. But of all
clean fowls ye may eat 21. Ye shall not
eat of any thing that dieth of itself: thou
shalt give it unto the stranger that is in
thy gates, that he may eat it ; or thou may
est sell it unto an alien : for thou art a holy
people unto the Lord thy God. Thou
shalt not seethe a kid in his mother's milk.
Moses here tells the people of Israel,
I. How God had dignified them, as a peculiar
people, with three distinguishing privileges which
were their honour, and figures of those spiritual
blessings in heavenly things, with which God has
in Christ blessed us. 1. Here is election, the Lord
hath chosen thee, v. 2. Not for their own merit, or
for any good works foreseen, but because he would
magnify the riches of his power and grace among
them. He did not choose them because they were
by their own dedication and subjection a peculiar
people to him above other nations, but he chose
them that they might be so by his grace; and thus
were believers chosen, Eph. 1. 4. 2. Here is adop
tion, (v. 1.) " Ye are the children of the Lord your
God, formed by him into a people, owned by him as
his people, nay, his family, a people near unto him,

nearer than any other. " Israel is my sou, my first
born; not because he needed children, but because
they "were orphans and needed a father. Every Is
raelite is indeed a child of God, a partaker of his
nature and favour, his love and blessing; Behold,
what manner of love the Father has bestowed upon
us! 3. Heieissanctification,(v.2.) Thou art a holy
people; separated and set apart for God, devoted to
his service, designed for his praise, governed by a
holy law, graced by a holy tabernacle, and the holy
ordinances relating to it. God's people are obliged
to be holy, and if they are holy, are indebted to the
grace of God that makes them so. The Lord has
set them apart for himself, and qualified them for
his service and the enjoyment of him, and so has
made them holy to himself.
II. How they ought to distinguish themselves by
a sober singularity from all the nations that were
about them. And God having thus advanced them,
let not them debase themselves by admitting the su
perstitious customs of idolaters, and, by making
themselves like them, put themselves upon the level
with them. Be ye the children of the Lord your
God; so the Seventy read it, as a command, that is,
" Cany yourselves as becomes the children of God,
and do nothing to disgrace the honour, and forfeit
the privileges, of the relation.
In two things particularly they must distinguish
themselves; 1. In their mourning. Ye shallnot cut yourselves,
v. 1. This forbids, (as some think,) not only their
cutting themselves at their funerals, either to ex
press their grief, or with their own blood to appease
the infernal deities, but their wounding and man
gling themselves in the worship of their gods, as
Baal's prophets did, (1 Kings 18. 28. ) or their mark
ing themselves by incisions in their flesh, for such
and such deities, which in them, above any, would
be an inexcusable crime, who in the sign of circum
cision bore about with them in their bodies the
marks of the Lord Jehovah. So that,
(1.) They are forbidden to deform or hurt their
own bodies upon any account. Methinks this is
like a parent's charge to his little children, that are
foolish, careless, and wilful, and are apt to play
with knives, Children, ye shall not cut yourselves.
This is the intention of those commands which
oblige us to deny ourselves; the true meaning of
them, if we understood them right, would appear
to be, Do yourselves no harm. And this also is
the design of those providences which most cross
us, to remove from us those things by which we are
in danger of doing ourselves harm. Knives are ta
ken from us, lest we cut ourselves. They that are
dedicated to God, as a holy people, must do nothing
to disfigure themselves; the body is for the Lord,
and is to be used accordingly.
(2.) They are forbidden to disturb and afflict
their own minds with inordinate grief for the loss of
near and dear relations; " Ye shall not express or
exasperate your sorrow, even upon the most mourn
ful occasions, by cutting yourselves, and making
baldness between your eyes, like men enraged, or
resolvedly hardened in sorrow for the dead, as those
that have no hope." 1 Thess. 4. 13. It is an ex
cellent passage which Mr. Ainsworth here quotes
from one of the Jewish writers, who understands
this as a law against immoderate grief for the death
of our relations. If your father (for instance) die,
you shall not cut yourselves, that is, you shall not
sorrow more than is meet, for you are not fatherless,
you have a Father, who is great, living, and perma
nent, even the holy blesseaGod, whose children ye
are, v. 1. But an infidel, (says he,) when his father
dies, hath no father that can help him in time oj
need; for he hath said to a stock, Thou art my fa
ther, and to a stone, Thou hast brought me forth,

DEUTERONOMY, XIV.

637

(Jer. 2. 27.) therefore he weeps, cuts himself, and
makes him bald. We that have a God to hope in,
and a heaven to hope for, must bear up ourselves
with that hope under every burthen of this kind.
2. They must be singular in their meat. Many
sorts of flesh, which were wholesome enough, and
which other people did commonly eat, they must
religiously abstain from, as unclean. This law we
had before, (Lev. 11. 2.) where it was largely open
ed. It seems plainly, by the connexion here, to be
intended as a mark of peculiarity; for their obser
vance of it would cause them to be taken notice of
in all mixed companies as a separate people, and
would preserve them from mingling themselves
with, and conforming themselves to,, their idolatrous
neighbours. ( 1. ) Concerning beasts, here is a more particular
enumeration of those which they were allowed to
eat, than was in Leviticus, to show that they had
no reason to complain of their being restrained from
eating swine's flesh, and hares, and rabbits, (which
were all that were then forbidden, but are now com
monly used,) when-they were allowed so great a
variety, not only of that which we call butcher's
meat, (v. 4.) which alone was offered in sacrifice,
but of venison, which they had great plenty of in
Canaan, the hart, and the roebuck, and the fallow-
deer, (v. 5. ) which, though never brought to God's
altar, was allowed them at their own table. See ch.
12. 22. When of all these (as Adam of every tree of
the garden) they might freely eat, those were inex
cusable, who, to gratify a perverse appetite, or (as
should seem) in honour of their idols, and in parti
cipation of their idolatrous sacrifices, ate swines'
flesh, and made broth of abominable things (made
so by this law) in their vessels, Isa. 65. 4.
(2.) Concerning fish, there is only one general
rule given, that whatsoever had not fins and scales,
(as shell-fish and eels, beside leeches and other ani
mals in the water that are not proper food,) was
unclean and forbidden, v. 9, 10.
(3.) No general rule is given concerning fowl, but
those are particularly mentioned that were to be
unclean to them, and there are few or none of them
which are here forbidden, that are now commonly
eaten; and whatsoever is not expressly forbidden, is
allowed, v. 11 . .20. Of all clean fowls you may eat.
They are further forbidden, [1.] To eat the flesh
of any creature that died of itself, because the blood
was not separated from it, and beside the ceremoni
al uncleanness Which it lay under, (from Lev. 11.
39. ) it is not wholesome food, nor ordinarily used
among us, except by the poor. [2.] To seethe a
kid in its mother's milk, either to gratify their own
luxury, supposing it a dainty bit, or in conformity to
some superstitious custom of the heathen. The
Chaldee paraphrasts read it, Thou shalt not eat
flesh-meats and milk-meats together. And so it
would forbid the use of butter, as sauce to any flesh.
Now as to all these precepts concerning their food,
First, It is plain in the law itself, that they belong
ed only to the Jews, and were not moral, nor of per
petual use, because not of universal obligation; for
what they might not eat themselves, they might give
to a stranger, a proselyte of the gate, that had re
nounced idolatry, and therefore was permitted to
live among them, though not circumcised; or, they
might sell to an alien, a mere Gentile, that came in
to their country for trade, but might not settle in it,
v. 21. They might feed upon that which an Israel
ite might not touch; which is a plain instance of
their peculiarity, and their being a holy people.
Secondly, It is plain in the gospel, that they are
now antiquated and repealed. For every creature
of God is good, and nothing now to be refused, or
called common and unclean, 1 Tim. 4. 4.
1 22. Thou shalt truly tithe all the increase

of thy seed, that the field bringeth forth year
by year. 23. And thou shalt eat before the
Lord thy God, in the place which he shall
choose to place his name there, the tithe of
thy corn, of thy wine, and of thine oil,
and 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 carry it ; or if the place be too far from
thee, which the Lord thy God shall choose
to set his name there, when the Lord thy
God hath blessed thee; 25. Then shalt
thou turn it into money, and bind up the
money in thine hand, and 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 the Levite that is with
in thy gates ; thou shalt not forsake him ; for
he hath no part nor inheritance with thee.
28. At the end of three years thou shalt
bring forth all the tithe of thine increase 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 al,
the work of thine hand which thou doest.
We have here a part of the statute concerning
tithes. The productions of the ground were twice
tithed, so that, putting both together, a fifth part
was devoted to God out of their increase, and only
four parts of five were for their own common use;
and they could not but own they paid an easy rent,
especially since God's part was disposed of to their
own benefit and advantage. The first tithe was for
the maintenance of their Levites, who taught them
the good knowledge of God, and ministered to them
in holy things; this is supposed, as anciently due,
and is entailed upon the Levites as an inheritance,
by that law, Numb. 18. 24, Sec. But it is the
second tithe that is here spoken of, which was to be
taken out of the remainder, when the Levites had
had their's.
I. They are here charged to separate it, and set
it apart for God; (v. 22.) Thou shall truly tithe all
the increase of thy seed. The Levites took care of
their own, but the separating of this was left to the
owners themselves, the law encouraging them to be
honest, by reposing a confidence in them, and so
trying their fear of God. They are bid to tithe
truly, that is, to be sure to do it, and to do it faith
fully, and carefully, that God's part might not be
diminished either with design or by oversight.
Note, We must be sure to give God his full dues
out of our estates; for being but stewards of them, it
is required that we be faithful, as those that must
give account
II. They are here directed how to dispose of it.
when they had separated it. Let every man lay by

638

DEUTERONOMY, XV.

as God prospers him and gives him success, and
then let him lay out in pious uses as God gives him
opportunity; and it will be easier to lay out, and the
proportion will be more satisfying, when first we
have laid by. This second tithe maybe disposed of,
1. In works of piety, for the first two years
after the year of release. They must bring it up,
either in kind, or the full value of it, to the place
of the sanctuary, and there must spend it in holy
feasting before the Lord. If they could do it with
any convenience, they must bring it in kind; (v. 23. )
but if not, they might turn it into money, (v. 24,
25.) and that money must be laid out in something
to feast upon before the Lord. The comfortable
cheerful using of what God has given us, with tem
perance and sobriety, is really the honouring of God
with it Contentment, holy joy, and thankfulness,
make every meal a religious feast. The end of this
law we have, (v. 23.) That thou mayest learn to
fear the Lord thy God always; it was to keep them
right and firm to their religion, (1. ) By acquainting
them with the sanctuary, the holy things, and the
solemn services that were there performed; what
they read the appointment of in their Bibles, it
would do them good to see the observance of in the
tabernacle; it would make a deeper impression upon
them, which would keep them out ofthe snares 'of
the idolatrous customs. Note, It will have a good
influence upon our constancy in religion, never to
forsake the assembling of ourselves together, Heb.
10. 25. By the comfort of the communion of saints,
we may be kept to our communion with God. (2; )
By using them to the most pleasant and delightful
services of religion. Let them rejoice before the
Lord, that they may learn to fear him always. The
more pleasure we find in the ways of religion, the
more likely we shall be to persevere in those ways.
One thing they must remember in their pious enter
tainments, that is, to bid their Levites welcome to
them. Thou shalt not forsake the Levite, (v. 27. )
" Let him never be a stranger to thy table, espe
cially when thou eatest before the Lord. "
2. Every third year this tithe must be disposed
of at home in works of charity, v. 28, 29. Lay it
up within thy own gates, and let it be given to the
poor, who, knowing the provision this law had
made for them, no doubt, would come to seek it;
and that they might make the poor familiar to
them, and not disdain their company, they are here
directed to welcome them to their houses; " Hither
let them come, and eat and be satisfied." In this
charitable distribution of the second tithe, they
must have an eye to the poor ministers, and add to
their encouragement by entertaining them; next, to
poor strangers, not only for the supply of their ne
cessities, but to put a respect upon them, and so to
invite them to turn proselytes; and next, to the fa
therless and widow, who, though perhaps they
might have a competent maintenance left them, yet
should not be supposed to live so plentifully and
comfortably as they had done in months past, and'
therefore they were to countenance them, and help
to make them easy by inviting them to this enter
tainment. God has a particular care for widows
and fatherless, and he requires that we should have
the same. It is his honour, and will be our's, to
help the helpless. And if we thus serve God, and
do good with what we have, it is promised here,
that the Lord our God will bless us in all the work
of our hand. Note, (1.) The blessing of God is all
in all to our outward prosperity; and without that
blessing, the work of our hands which we do, will
bring nothing to pass. (2. ) The way to obtain that
blessing is to be diligent and charitable. The bless
ing descends upon the working hand; " Expect not
that God should bless thee in thy idleness and love
of ease, but in all the work of thy hand. " It is the

hand of the diligent, with the blessing of God upon
it, that makes rich, Prov. 10. 4, 22. And it de
scends upon the giving hand; he that thus scatters,
certainly increases, and the liberal soul will be
made fat. It is an undoubted truth, though little
believed, that to be charitable to the poor, and to be
free and generous in the support of religion, and
any good work, is the surest and safest way of thriv
ing. What is lent to the Lord, will be repaid with
abundant interest, Ezek. 44. 30.
CHAP. XV.
In this chapter, Moses gives orders, I. Concerning the re
lease of debts, every seventh year, (v. i. .6.) with a
caution that that be no hinderance to charitable lending,
v. 7. . 11. II. Concerning the release of servants after
seven years' service, v. 12.. 18. III. Concerning the
sanctification of the firstlings of cattle to God, v. 19 . . 23.
1. k T the end of every seven years thou
J\. shalt make a release. 2. And this
is the manner of the release : Every creditor
that lendeth aught unto his neighbour shall
release it; he shall not exact it of his neigh
bour, or of his brother; because it is called
the Lord's release. 3. Of a foreigner thou
mayest exact it again : but that which is
thine with thy brother, thine hand shall re
lease; 4. Save when there shall be no
poor among you ; for the Lord shall greatly
bless thee in the land which the Lord thy
God giveth thee for an inheritance to pos
sess it : 5. Only if thou carefully hearken
unto the voice of the Lord thy God, to ob
serve to do all these commandments which
I command thee this day. 6. For the Lord
thy God blesseth thee, as he promised thee :
and thou shalt lend unto many nations, but
thou shalt not borrow ; and thou shalt reign
over many nations, but they shall not reign
over thee. 7. If there be among 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 thy heart,
nor shut thine hand from thy poor brother ;
8. But thou shalt open thine hand wide unto
him, and shalt surely lend him sufficient for
his need, in that which he wanteth. 9. Be
ware 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 brother, and thou givest
him naught; and he cry unto the Lord
against thee, and it be sin unto thee. 10.
Thou shalt surely give him, and thine heart
shall not be 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.
11. For the poor shall never cease out of
the land : therefore I command thee, saying,
Thou shalt open thine hand wide unto thy
brother, to thy poor, and to thy needy, in
the land.
Here is,
I. A law for the relief of poor debtors, such (we

DEUTERONOMY, XV

639

may suppose) as were insolvent. Every seventh
year was a year of release, in which the ground
rested from being tilled, and servants were dis
charged from their services; and among other acts
of grace, this was one, that they who had borrowed
money, and had not been able to pay it before,
should this year be released from it; and though, if
they were able, they were afterward bound in con
science to repay it, yet from henceforth the creditor
should never recover it by law. Many good expo
sitors think it only forbids the exacting of the debt
in the year of release, because, no harvest being
gathered in that year, it could not be expected that
men should pay their debts then, but that afterward
it might be sued for and recovered: so that the re
lease did not extinguish the debt, but only stayed
the process for a time. But others think it was a
release of the debt for ever; and that seems more
probable; yet under certain limitations expressed or
implied. It is supposed that the debtor was an Is
raelite, (v. 3. ) an alien could not take the benefit of
this law: and that he was poor, (v. 4.) that he did
not borrow for trade or purchase, but for the sub
sistence of his family; and that now he could not
pay it without reducing himself to poverty, and
coming under a necessity of seeking relief in other
countries, which might be his temptation to revolt
from God. The law is not, that the creditor shall
not receive the debt, if the debtor, or his friends for
him, can pay it; but he shall not exact it by a legal
process. The reasons of this law are, 1. To put an
honour upon the sabbatical year, because it is called
the Lord's release, v. 2. That was God's year for
their land, as the weekly sabbath was God's day
for themselves, their servants and cattle; and as by
the resting of the ground, so by the release of their
debts, God would teach them to depend upon his
providence. This year of release typified the grace
of the gospel, in which is proclaimed the acceptable
year of the Lord, and by which we obtain the re
lease of our debts, that is, the pardon of our sins,
and we are taught to forgive injuries, as we are and
hope to be forgiven of God. 2. It was to prevent
the falling of any Israelite into extreme poverty: so
the margin reads, v. 4. To the end there shall be
no poor among you, none miserably and scandal
ously poor, to the reproach of their nation and reli
gion, the reputation of which they ought to preserve.
3. God's security is here given by a divine promise,
that whatever they lost by their poor debtors, it
should be made up to them in the blessing of God
upon all they had and did, v. 4- -6. Let them take
care to do their duty, and then God would bless
them with such great increase, that what they
might lose by bad debts, if they generously remitted
them, should not be missed out of their stock at the
year's end. Not only, the Lord shall bless thee,
(v. 4.) but, he doth bless thee, v. 6. It is altogether
inexcusable, if, though God has given us abun
dance, so that we have not only enough, but to
spare, we are rigorous and severe in our demands
from our poor brethren; for our abundance should
be the supply of their wants, that at least there
may not be such an inequality as is between two ex
tremes, 2 Cor. 8. 14. They must also consider that
their land was God's gift to them, that all their in
crease was the fruit of God's blessing upon them,
and therefore that they were bound in duty to him
to use and dispose of their estates as he should or
der and direct them. And, Lastly, If they would
remit what little sums they had lent to their poor
brethren, it is promised that they should be able to
lend great sums to their rich neighbours, even to
many nations, (v. 6.) and should be enriched by
those loans. Thus the nations should become sub
ject to them, and dependent upon them, as the bor
rower is servant to the lender, Yvox. 22. 7. To be

able to lend, and not to have need to borrow, we
must look upon as a great mercy, and a good reason
why we should do good with what we have, lest we
provoke God to turn the scales.
II. Here is a law in favour of poor borrowers,
that they might not suffer damage by the former
law. Men would be apt to argue, If the case of a
man be so with his debtor, that if the debt be not
paid before the year of release, it shall be lost, it
were better not to lend. " No," says this branch
of the statute, "thou shalt not think such a
thought" 1. It is taken for granted that there
would be poor among them, who would have occa
sion to borrow, (v. 7. ) and that there would never
cease to be some such objects of charity, (v. 11.)
The poor shall never cease out of thy land; though
not such as were reduced to extreme poverty, yet
such as would be behind-hand, and would have oc
casion to borrow; of such poor he here speaks, and
such we have always with us; so that a charitable
disposition may soon fold a charitable occasion. 2.
In such a case we are here commanded to lend or
give, according to our ability, or the necessity of
the case. Thou shalt not harden thy heart, nor
shut thy hand, v. 7. If the hand be shut, it is a
sign the heart is hardened; for if the clouds were
full of rain, they would empty themselves, Eccl.
11. 3. Bowels of compassion would produce liberal
distributions, Jam. 2. 16. Thou shalt not only
stretch out thy hand to him to reach him some
thing, but thou shalt open thy hand wide unto him,
to lend him sufficient, v. 8. Sometimes there is as
much charity in prudent lending as in giving, as it
obliges the borrower to industry and honesty, and
may put him into a way of helping himself. We are
sometimes tempted to think, when an object of
charity presents itself, we may choose whether we
will give any thing or nothing; little or much;
whereas it is here an express precept, (v. 11.) I
command thee, not only to give, but to open thy
hand wide, to give liberally. 3. Here is a caveat
against that objection which might arise against
charitable lending, from the foregoing law for the
release of debts, (v. 9.) Beware that there be not a
thought, a covetous ill-natured thought, in thy Be
lial heart, " 1 he year of release is at hand, and
therefore I will not lend what I must then be sure
to lose;" lest thy poor brother, whom thou refusest
to lend to, complain to God, and it will be a sin, a
great sin, to thee.
Note, (1.) Thelaw is spiritual, and lavs a re
straint upon the thoughts of the heart. We mis
take, if we think thoughts are free from the divine
cognizance and check. (2. ) That is a wicked heart
indeed, that raises evil thoughts from the good law
of God, as their's did, who, because God hadoblig
ed them to the charity of forgiving, denied the
charity of giving. (3.) We must carefully watch
against all those secret suggestions which would
divert us from our duty, or discourage us in it.
Those that would keep from the act of sin, must
keep out of their minds the very thought of sin.
(4. ) When we have an occasion of charitable lend
ing, if we cannot trust the borrower, we must trust
God, and lend, hoping for nothing again in this
world, but expecting it will be recompensed in the
resurrection of the just, Luke 6. 35. — 14. 14. (5.)
It is a dreadful thing to have the cry of the poor
against us, for God has his ear open to that cry,
and, in compassion to them, will be sure to reckon
with those that deal hardly with them. (6.) That
which we think is our prudence, often proves sin to
us; he that refused to lend, because the year of re
lease was at hand, thought that he did wisely, and
that men would praise him as doing well for him
self, Ps. 49. 18. But he is here told that he did
wickedly, and that God would condemn him as do-

640

DEUTERONOMY, XV

ing ill to his brother; and we are sure that the
judgment of God is according to truth,, and that
which he says is sin to us, will certainly be ruin to
us, if it be not repented of.
4. Here is a command to give cheerfully, what
ever we give.in charity, v. 10, " Thine heart shall
not be grieved when thou givest. Be not loath to
part with thy money on so good an account, nor
think it lost: grudge not a kindness to thy brother;
and distrust not the providence of God, as if thou
shouldest want that thyself, which thou givest in
charity; but, on the contrary, let it be a pleasure
and a satisfaction of soul to thee to think that thou
art honouring God with thy substance, doing good,
making thy brother easy, and laying up for thyself
a good security for the time to come. What thou
doest, do freely, for God loves a cheerful giver," 2
Cor. 9. 7. 5. Here is a promise of a recompense
in this life, For this thing the Lord thy God shall
bless thee. Covetous people say, " Giving undoes
us;" no, giving cheerfully in charity will enrich us,
it will fill the barns with plenty, (Prov. 3. 10.) and
the soul with true comfort, Isa. 58. 10, 11.
12. A nd if thy brother, a Hebrew man,
or a Hebrew woman, be sold unto thee,
and serve thee six years, then in the sev
enth year thou shalt let him go free from
thee. 13. And when thou sendest him out
free from thee, thou shalt not let him go
away empty: 14. Thou shalt furnish him
liberally out of thy flock, and out of thy
floor, and out of thy wine-press: of that
wherewith the Lord thy God hath blessed
thee thou shalt give unto him. 1 5. And thou
shalt remember that thou wast a bondman
in the land of Egypt, and the Lord thy
God redeemed thee: therefore I command
thee this thing to-day. 16. And it shall be,
if he say unto thee, I will not go away
from thee, (because he loveth thee and
thine house, because he is well with thee,)
17. Then thou shalt take an awl, and
thrust it through his ear unto the door, and
he shall be thy servant for ever : And also
unto thy maid-servant thou shalt do like
wise. 1 8. It shall not seem hard unto thee,
when thou sendest him away free from
thee; for he hath been worth a double hired
servant to thee, in serving thee six years:
and the Lord thy God shall bless thee in
all that thou doest.
Here is,
1. A repetition of the law that had been given
concerning Hebrew servants, who either had sold
themselves for servants, or were sold by their
parents through extreme poverty, or were sold by
the court of judgment for some crime committed.
The law was, (1.) That they should serve but six
years, and in the seventh should go out free, v. 12.
Compare Exod. 21. 2. And if the year of jubilee
happened before he served out his time, that would
be his discharge. God's Israel were a free people,
and must not be compelled to perpetual slavery;
thus are God's spiritual Israel called unto liberty.
(2. ) That if, when their six years were expired,
they had no mind to go out free, but would rather
continue in service, as having less care, though
taking more pains, than their masters; in that case,

they must lay themselves under an obligation to
serve for ever, that is, for life, by having their ears
bored to the door-posts, v. 16, 17. Compare Exod.
21. 6. If hereby a man disgraced himself with
some, as of a mean and servile spirit, that had not
a due sense of the honour and pleasure of liberty;
yet, we may suppose, with others he got reputation,
as of a quiet contented spirit, humble, and diligent,
and loving, and not given to change.
2. Here is an addition to this law, requiring them
to put some small stock into their servants' hands to
set up with for themselves, when they sent them
out of their service, v. 13, 14. It was to be sup
posed that they had nothing of their own, and that
their friends had little or nothing for them, else
they would have been redeemed before they were
discharged by law; they had no wages for their
service, and all they got by their labour was their
master's, so that their liberty would do them little
good, having nothing to begin the world with,
therefore they are here commanded to furnish
them liberally with corn and cattle; no certain
measure is prescribed, that is left to the master's
generosity, who, probably, would have respect to
the servant's merit and necessity; but the Jewish
writers say, " He could not give less than the value
of thirty shekels of silver, but as much more as he
plgased." The maid-servants, though they .were
not to have their ears bored if they were disposed
to stay, yet if they went out free, they were to have
a gratuity given them; for to that those words re
fer, (v. 17.) Unto thy maid-servant thou shalt do
likewise. The reasons for this are taken from the law of
gratitude. They must do it, (1.) In gratitude to
God, who had not only brought them out of Egypt,
(v. 15.) but brought them out greatly enriched
with the spoils of the Egyptians. Let them not
send their servants out empty, for they were not
sent empty out of the house of bondage. God's
tender care of us, and kindness to us, obliges us to
be careful of, and kind to, those that have a de
pendence upon us. Thus we must render accord
ing to the benefit done unto us. (2.) In gratitude
to their servants, v. 18. "Grudge not to give him
a little out of thine abundance, for he has been
worth a double hired servant unto thee. The days
of the hireling at most were but three years, (Isa.
16. 14.) but he has served thee six years, and un
like the hired servant, without any wages." Mas
ters and landlords ought to consider what need they
have of, and what ease and advantage they have by,
their servants and tenants, and should not only be
just but kind to them. To these reasons it is added,
as before in this chapter, (v. 4, 6, 10.) The Lord
thy God shall bless thee. Then we may expect
family-blessings, the springs of family-prosperity,
when we make conscience of our duty to our family-
relations. 19. AH the firstling males that come of
thy herd and of thy flock thou shalt sanc
tify unto the Lord thy God : thou shalt do
no work with the firstling of thy bullock,
nor shear the firstling of thy sheep : 20.
Thou shalt eat it before the Lord thy God
year by year, in the place which the Lord
shall choose, thou and thy household. 21.
And if there be any blemish therein, 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 clean person
shall eat it alike, as the roebuck, and as the

DEUTERONOMY, XVI.

641

hart. 23. Only thou shalt not eat the
blood thereof; thou shalt pour it upon the
ground as water.
Here is,
1. A repetition of the law concerning the first
lings of their cattle, that if they were males, they
were to be sanctified to the Lord, (v. 19.) jn re
membrance of, and in thankfulness for, the sparing
of the first-born of Israel, when the first-born of
the Egyptians, both of man and beast, were slain
by the destroying angel; (Exod. 13. 1, 15.) on the
eighth day it was to be given to God, (Exod. 22.
30.) and to be divided between the priest and the
altar, Numb. 18. 17, 18.
2. An addition to that law, for the further expli-
..ation of it, directing them what to do with the
lirstiings, (1.) That were females. "Thou shalt
do no work with the female firstlings of the cow,
nor shear those of the sheep," (v. 19.) of them the
learned Bishop Patrick understands it Though
the female firstlings were not so entirely sanctified
to God as the males, nor so early as at eight days
old, yet they were not to be converted by the own
ers to their own use as their other cattle, but must
be -offered to God as peace-offerings, or used in a
religious feast, at the year's end, v. 20. Thou
shalt eat it before the Lord thy God, as directed,
ch. 12. 18. (2.) But what must they do with those
that were blemished, ill-blemished? v. 21. Were
it male or female, it must not be brought near the
sanctuary, nor used either for sacrifice or for holy
teasting, for it would not be fit to honour God with,
nor to typify Christ, who is a Lamb without ble
mish: yet it must not be reared, but killed and
eaten at their own houses as common food; (v. 22.)
only they must be sure not to eat it with the blood,
v. 23. The frequent repetition of which caution
intimates what need the people had of it, and what
stress God laid upon it. What a mercy it is that
we are not under this yoke! We are not dieted as
they were; we make ho difference between a first
calf, or lamb, and the rest that follow: let us there
fore realize the gospel-meaning of this law, devoting
ourselves and the first of our time and strength to
God, as a kind of first-fruits of his creatures; and
using all our comforts and enjoyments to his praise,
and under the direction of his law, as we have them
all by his gift
CHAP. XVI.
In this chapter, we have, I. A repetition of the laws con
cerning the three yearly feasts ; in particular, That of
the passover, v. 1 .. 8. That of pentecost, v. 9 . . 12. That
of tabernacles, v. .12. .15- And the general law con
cerning the people's attendance on them, v. i6, 17. II.
The institution of an inferior magistracy, and general
rules of justice given to those that were called into
office, v. 18 . . 20. III. A caveat against groves and
images, v. 21, 22.
1. /^BSERVE the month of Abib, and
\J keep the passover unto the Lord
thy God: for in the month of Abib the
Lord thy God brought thee forth out of
Egypt by night. 2. Thou shalt therefore
sacrificb the passover unto the Lord thy
God, ofthe flock and the herd, in the place
which the Lord shall choose to place his
name there. -3. Thou shalt eat no leavened
bread with it; seven days shalt- thou eat un
leavened bread therewith, even the bread of
affliction; (for thou earnest forth out of the
land of Egypt in haste;) that thou mayest
remember the day when thou earnest forth
Vol i.— 4M

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 ; 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 passover
within 'any of the 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 sacri
fice the passover at even, at the going down
of the sun, at the season that thou camesf
forth out of Egypt. 7. And thou shalt
roast and eat it in the place which the
Lord thy God shall choose: and thou shalt
turn in the morning, and go unto thy tents.
8. Six days thou shalt eat unleavened
bread: and on the seventh day shall be a
solemn assembly to the Lord thy God:
thou shalt do no work therein. 9. Seven
weeks shalt thou number unto thee : begin
to number the seven weeks from such time
as thou begimaest to put the sickle to the
corn. 10. And thou shalt keep the feast
of weeks unto the Lord thy G°d with a
tribute of a free-will-offering of thine hand,
which thou shalt give unto the LORD thy
God, according as the Lord thy God hath
blessed thee: 11. And thou shalt rejoice
before the Lord thy God, thou, and thy
son, and thy daughter, and thy man-ser
vant, and thy maid-servant, and the Levite
that is within thy gates, and the stranger,
and the fatherless, and the widow, that are
among you, in the place which the Lord
thy God bath chosen to place his name
there. 12. „And thou shalt remember that
thou wast a bondman in Egypt: and thou
shalt observe and do these statutes. 13.
Thou shalt observe the feast of tabernacles
seven days, after that thou hast gathered in
thy corn and thy wine: 14. And thou
shalt rejoice in thy feast, thou, and thy son,
and thy daughter, and thy man-servant, and
thy maid-servant, and the Levite, the stran
ger, and the fatherless* and the widow, that
are within thy gatesi*. "15. Seven days shalt
thou keep a solemn feast unto the Lord
thy God in the place which the Lord shall
choose : because the Lord thy God 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 taberna
cles : and they shall not appear before the
Lord empty: 17. Every man shall give

642

DEUTERONOMY, XVI.

as he is able, according to the blessing of
the Lord thy God which he hath given
thee. Much of the communion between God and his
people Israel was kept up, and a face of religion
preserved in the nation, by the three yearly feasts,
the institution of which, and the laws concerning
them, we have several times met with already; and
here they are repeated.
I. The law of the passover; so great a solemnity,
that it made the whole month, in the midst of
which it was placed, considerable, (v. 1.) Observe
the month Abib. Though one week only of that
month was to be kept as a festival, yet their prepa
rations before must be solemn, and their reflections
upon it, and improvements of it afterward, so se
rious, as to amount to an observation of the whole
month. The month of Abib, or of new fruits, as
the Chaldee translates it, answers to our March,
(or part of March, and part of April,) and was by
a special order from God, in remembrance of the
deliverance of Israel out of Egypt, made the be
ginning of their year, (Exod. 12. 2. ) which before
was reckoned to begin in September.
This month they were to keep the passover, in
remembrance of their being brought out of Egypt
by night, v. 1. The Chaldee paraphrasts expound
it, "Because they came out of Egypt by daylight,"
there being an express order that they should not
stir out of their doors till morning, Exod. 12. 22.
One of them expounds it thus; "He brought thee
out of Egypt, and did wonders by night. " The
other, "and thou shalt eat the passover by night."
The laws concerning it are,
1. That they must be sure to sacrifice the pass-
over in the place that God should choose, (v. 2. )
and in no other place, v. 5.. 7. The passover was
itself a sacrifice; hence Christ, as our Passover, is
said to be sacrificed for us, (1 Cor. 5. 7. ) and many
other sacrifices were offered^during the seven days
of the feast, (Numb. 28. 19, i^ci) which are in
cluded here, for they are said to be sacrificed of
the flock and the herd, whereas the passover itself
was only of the flock, either a lamb or a kid: now
no sacrifice was accepted but from the altar that
sanctified it, it was therefore necessary that they
should go up to the place of the altar; for though
the paschal lamb was entirely eaten by the owners,
yet it must be killed in the court, the blood sprin
kled, and the inwards burned upon the altar. By
confining them to the appointed place, he kept
them to the appointed rule, which they would have
been apt to vary from, and to introduce foolish in
ventions of their own, had they been permitted to
offer these sacrifices within their own gates, from
under the inspection of the priests. They were
also hereby directed to have their eye up unto God
in the solemnity, and the desire of their hearts to
ward the remembrdnce of his name, being appointed
to attend there where he had chosen to place his
name, v. 2. and 6. But when the solemnity was
over, they might turn and go unto their tents, v. 7.
Some think that they might, if they pleased, return
the very morning after the paschal lamb was killed
and eaten, the priests and Levites being sufficient to
carry on the rest of the week's work; but the first
day of the seven is so far from being the day of
their dispersion, that it is expressly appointed for a
holy convocation; (Lev. 23. 7. "Numb. 28. 18.)
therefore we must take it as Jonathan's paraphrase
expounds it, In the morning after' the end of the feast
thou shalt go to thy cities. And it was the practice to
keep together the whole week, 2 Chron. 35. 17.
2. That they must eat unleavened bread for seven
days, and no leavened bread must be seen in all their
coasts, v. 3, 4, 8. The bread they were confined

to, is here called bread of affliction, because neither
grateful to the taste, nor easy of digestion, and
therefore proper to signify the heaviness of their
spirits in their bondage, and to keep in remem
brance the haste in which they came out, the case
being so urgent, that they could not stay for the
leavening of the bread they took with them for their
march. The Jewish writers tell us, that the cus
tom at the passover supper was, that the master of
the family brake this unleavened bread, and gave
to every one a piece of it, saying, This is (that is,
this signifies, represents, or commemorates, which
explains that saying of our Saviour, This is my
body) the bread of affliction which your fathers did
eat in the land of Egypt. The gospel-meaning of
this feast of unleavened bread the apostle gives us,
1 Cor. 5. 7, Christ our Passover Being sacrificed
for us, and we having participated ofthe blessed
fruits of that Sacrifice to our comfort, let us keep
the feast in a holy conversation, free from the leaven
of malice toward our brethren, and hypocrisy to
ward God, and with the unleavened bread of sin
cerity and love. Lastly, Observe concerning the
passover, for what end it was instituted, That thou
mayest remember the day when thou earnest forth
out of Egypt, not only on the day of the passover,
or during the seven days of the feast, but all the
days of thy life, (v. 3. ) as a constant inducement to
obedience. Thus we celebrate the memorial of
Christ's death at certain times, that we may re
member it at all times, as a reason why we should
live to him that died for us and rose again.
II. Seven weeks after the passover, the feast of
pentecost was to be observed, concerning which
they are here directed, 1. From whence to number
their seven weeks, From the time thou beginnest to
put the sickle to the corn; (v. 9.) that is, from the
morrow after the first day ofthe feast of unleaven
ed bread, for on that day (though it is probable the
people did not begin their harvest till the feast was
ended) messengers were sent to reap a sheaf of bar
ley, which was to be offered to God as the first-
fruits, Lev. 23. 10. Some think it implies a parti
cular care which Providence would take of their
land with respect to the weather, that their harvest
should be always ripe and ready for the sickle just
at the same time. 2. How they were to keep this
feast. (1.) They must bring an offering unto God,
v. 10. It is here called a tribute of a free-will
offering. It was required of them as a tribute to
their Sovereign Lord and Owner, under whom
they held all they had : and yet because the law did
not determine the quantum, but it was left to every
man's generosity to bring what he chose, and what
ever he brought he must give cheerfully; it is there
fore called a free-will offering. It was a grateful
acknowledgment of the goodness of God to them in
the mercies of these corn-harvests now finished,
and therefore must be according as God had blessed
them. Where God sows [plentifully, he expects to
reap accordingly. (2.) They must rejoice before
God, v. 11. Holy joy is the heart and soiil of
thankful praises, which are as the language and ex
pression of holy joy. They must rejoice in their
receivings from God, and in their returns of ser
vice and sacrifice to him; our duty must be our
delight as well as our enjoyments. They must
have their very servants to rejoice with them, "for
remember (v. 12.) that thou wast a bond-man, and
wouldest have been very thankful if thy taskmas
ters would have given thee some time and cause
for rejoicing; and thy God did bring thee out to
keep a feast with gladness; therefore be pleasant
with thy servants, and make them easy," And, it
should seem, those general words, thou shalt ob
serve and do these statutes, are added here for a
particular reason, because this feast was kept in

DEUTERONOMY, XVII.

643

remembrance of the giving of the law upon
mount Sinai, fifty days after they came out of
Egypt; now the best way of expressing our thank
fulness to God for his favour to us in giving us his
law, is, to observe and do according to the precepts
of it
III. They must keep the feast of tabernacles, v.
13 . . 15. Here is no repetition of the law concern
ing the sacrifices that were to be offered in. great
abundance at this feast, (which we had at largej
Numb. 29, 12, &c.) because- the care of these be
longed to the priests and Levites, who had not so
much need of a repetition as the people. had, and
because the spiritual part of the service, which
consisted in holy joy, was most pleasing to God,
and was to be the perpetual duty of a gospel con
versation, which this feast was typical of. Observe
what stress is laid upon it here. Thou shalt rejoice
in thy feast; (v. 14.) and because the Lord shall
bless thee, thou shalt surely rejoice, v. 15. Note,
1. It is the will of God that his people should be a
cheerful people. If they that were under, the law,
must rejoice hefore God, much more must we that
are under the grace of the gospel, which makesSt
our duty, not only as here, to rejoice in our feasts,
but to rejoice evermore; to rejoice in the Lord al
ways. 2. When we rejoice m God ourselves, we
should do what we can to assist others also to rejoice
in him, by comforting the mourners, and supplying
the necessitous, that even the stranger, the father
less, and the widow, may rejoice with us. see Job
29. 13. 3. We must rejoice in God, not only be
cause of what we have received, and are receiving
from him daily, but because of what he has pro
mised, and we expect to receive yet further from
him, because he shall bless thee, therefore thou shalt
rejoice. Those that make God their Joy, may re
joice in hope, for he is faithful that has promised.
- Lastly, The laws concerning the three solemn
feasts are summed up, (v. 16, 17.) as often before,
Exod. 23. 16, 17. — 34. 23. The general commands
concerning them are, 1. That all the males must
then make their personal appearance before God,
that by their frequent meeting to worship God, at
the same place, and by the same rule, they might
be kept faithful and constant to that holy religion
which was established among them. 2. That none
must appear before God empty, but every. man
must bring some offering or other, in token of a de
pendence upon God, and gratitude to him. And
God was not unreasonable in his demands; let
every man but give as he was able, and no more
was expected. The same is still the rule of chari
ty, 1 Cor. 16. 2. They that give to their power,
shall be accepted, but they that give beyond their
power, are accounted worthy of double honour, (2
Cor. 8. 3. ) as the poor widow that gave all she had,
Luke 21. 4.
1 8. 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 judg
ment. 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 righ
teous. 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. Thou shalt not plant
thee a grove of any. trees near unto the
altar ofthe Lord thy God, which thou

shalt make thee. 22. Neither shalt thou
set thee up any image, which the Lord thy
God hateth.
Here is,
1. Care taken for the due administration of jus
tice among them, that controversies might be deter
mined, matters in variance adjusted, the injured
righted,' and the injurious punished. While they
were encamped in the wilderness, they had judges
and officers according to their numbers, rulers of
thousands and hundreds, Exod. 18. 25. When
they came to Canaan, they must have them ac
cording to their towns and cities, in all their gates;
for the courts ofjudgment sat in the gates.
Now, (1. ) Here is a commission given to these in
ferior magistrates. "Judges, to try and pass sen
tence, and officers, to execute their sentences, shalt
thou make thee." However the persons were
E itched upon, whether by the nomination of their
overeign, or by the election of the people, the
powers were ordained of God, Rom. 13. 1. And
it was a great mercy to the people thus to have
justice brought to their doors, that it might be more
expeditious and less expensive; a blessing, which
we of this nation ought to be very thankful for.
Pursuant to this law, beside the great Sanhedrim
that sat at the sanctuary, consisting cf 70 elders,
and a president, there was in the larger cities, such
as had in them above 120 families, a court of 23
judges; in the smaller cities, a court of three judges.
See this law revived by Jehoshaphat, 2 Chron.
19. 5,8.
(2. ) Here is a command given to these magis
trates to do justice in the execution of the trust re
posed in them. Better not judge at all, than not
judge with just judgment; according to the direction
of the • law, and the evidence of the fact. The
judges are here cautioned not to do wrong to any,
(v. 19.) nor to take any gifts, which would tempt
them to do wrong. This law had been givenbefore;
(Exod. 23. 8. ) and they are charged to do justice
to all, (v. 20.) " That which is altogether just shalt
thou follow. Adhere to the principles of justice;
act by the rules of justice, countenance the demands
of justice, imitate the patterns of justice, and pur
sue with resolution that which appears to be just.
Justice, justice, shall thou follow." This is that
which the magistrate is to have in his eye, on this
he must be intent, and to this all personal regards
must be sacrificed, to do right to all, and wrong to
none. 2. Care taken for the preventing of all conformity
to the idolatrous customs of the heathen, v. 21, 22.
They must not only not join with the. idolaters in
their worships, nor visit their groves, nor bow be
fore the images which they had set up, but, (1.)
They must not plant a grove, nor so much as a tree,
near God's altar, lest they should make it look like
the altars of the false gods. They made groves the
places of their worship, either to make it secret,
but that which is true arid good, desires the light
rather; or to make it solemn, but the worship of
the true God has enough in itself to make it so, and
needs not the advantage of such a circumstance.
(2.) They must not set up any image, statue, or
pillar, to the honour of God, for it is a thing which
the Lord hates; nothing belies or reproaches him
more, or tends more to corrupt and debauch the
minds of men, than representing and worshipping
by an image that God who is an infinite and eternal
Spirit
CHAP. XVII.
The charge of this chapter is, I. Concerning the purity and
perfection of all those animals that were offered in sa
crifice's, v. 1, II. Concerning the punishment of those

644

DEUTERONOMY, XVII.

that worshipped idols, v. 2 . . 7. IU. Concerning appeals
from the inferior courts to the great Sanhedrim, v.
8. . IS. IV. Concerning the choice and duty of a king,
v. 14.. 20.
1. r I iHOU shalt not sacrifice unto the
_1_ Lord thy God any bullock or sheep
wherein is blemish, or any evil-favoured-
ness; for that is an abomination unto the
Lord thy God. 2. If there be found
among you, within any of thy gates which
the Lord thy God giveth thee, man or wo
man, that hath wrought wickedness in the
sight ofthe Lord thy God, in transgressing
his covenant, 3. And hath gone and serv
ed other gods, and worshipped them, either
the sun, or moon, or any of the host of hea
ven, which I have not commanded; 4.
And it be told thee, and thou hast heard of
it, and inquired diligently, and, behold, it
be true, and the thing certain, that such
abomination is wrought in Israel : 5. Then
shalt thou bring forth that man or that wo
man, which have committed that wicked
thing, unto thy gates, even that man or that
woman, and shall stone them with stones,
till they die. 6. At the mouth of two wit
nesses, or three witnesses, shall he that is
worthy of death be put to death ; 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. Here is,
1. A law for preserving the honour of God's wor
ship, by providing that no creature that had any
blemish, should be offered in sacrifice to him, v. 1.
This caveat we have often met with, Thou shalt
not sacrifice that which has any blemish, which ren
ders it unsightly, or any evil matter or thing, (as
the following word might better be rendered,) any
sickness or weakness, though not discernible at first
view: it is an,_ abomination to God. God is the best
of beings, arid therefore whatsoever he is served
with, ought to be the best in its kind. And the Old
Testament sacrifices in a special manner must be
so, because they were types of Christ, who is a
Lamb without blemish or spot, (1 Pet. 1. 19.) per
fectly pure from all sin and all appearance of it.
In the latter times of the Jewish church, when by
the captivity in Babylon they were cured of idola
try, yet they were charged -with profaneness in the
breach of this law, inasmuch as they offered the
blind and the lame and the sick for sacrifice, Mai.
1. 8.
2. A law for the punishing of those that worship
ped false gods. It was made a capital crime to
seduce others to idolatry, (ch. 13.) here it is made
no less to be seduced. If the blind thus mislead the
blind, both must fall into the ditch. Thus God
would possess them with a dread of that sin, which
they must conclude exceeding sinful, when so many
sanguinary laws were made against it, and would
deter those from it that would not otherwise be per
suaded against it: and yet the law which works
death, proved ineffectual.
See here, (1. ) What the crime was, against which

this law was'levelled, serving or worshipping other
gods, v. 3. That which was the most ancient and
plausible idolatry, is specified, worshipping the sun,
moon, and stars; and if that was so detestable a
thing, much more was it so to worship stocks and
stones, or the representations of mean and con
temptible animals. Of this it is said, [1.] That it
is what God had not commanded. He had again
and again forbidden it; but it is thus expressed, to
intimate that if there had been no more against it,
this had been enough, (for in the worship of God,
his institution and appointment must be our rule"
and warrant,) and that God never commanded his
worshippers to debase themselves so far as to do
homage to their fellow-creatures: had God com
manded them to do it, they might justly have com
plained of it as a reproach and disparagement to
them; yet when he has forbidden it, they will, from
a spirit of contradiction, put this indignity upon
themselves. [2.] That it is wickedness in the sight
of God, v. 2. Be it ever so industriously conceal
ed, he sees it, and be it ever so ingeniously palli
ated, he hates it: it is a sin in itself exceedingly
heinous, and the highest affront that can be offered
to Almighty God. [3. ] That it is a transgression
of the covenant. It was on this condition that God
took them to be his peculiar people, that they
should serve and worship him only as their God, so
that if they gave to any other the honour which was
due to him alone, the covenant was void, and all
the benefit of it forfeited. Other sins were trans
gressions of the command, but this was a trans
gression of the covenant. It was spiritual adultery,
which breaks the marriage-bond. [4.] That it is
abomination in Israel, v. 4. Idolatry was bad
enough in any, but it was particularly abominable
in Israel, a people so blessed with peculiar disco
veries of the will and favour of the only true and
living God.
(2.) How it must be tried. Upon information
given of it, or any ground of suspicion that any per
son whatsoever, man or woman, had served other
gods, [1.] Inquiry must be made, v. 4. Though
it appears not certain at first, it may afterwards
upon search appear so; and if it can possibly be dis
covered, it must not be unpunished; if not, yet the
very inquiry concerning it would possess the coun
try with a dread of it. [2. ] Evidence must be given
in, v. 6. How heinous and dangerous soever the
crime is, yet they must not punish any for it, unless
there were goodproof against them, by two witness
es at least. They must not, under pretence of
honouring God, wrong an innocent man. This
law, which requires two witnesses in case of life,
we had before, Numb. 35. 30. it is quoted, Matth.
18. 16.
(3. ) WTiat sentence must be passed and executed.
So great a punishment as death, so great a death as
stoning, must be inflicted on the idolater, be it man
or woman, for the infirmity of the weaker sex
would be no excuse, v. 5. The place of the exe
cution must be the gate of the city, that the shame
might be the greater to the criminal, and the warn
ing the more public to all others. The hands of the
witnesses, in this as in other cases, must be first upon
him, that is, they must cast the first stone at him,
thereby avowing their testimony, and solemnly im
precating the guilt of his blood upon themselves if
their evidence was false. This custom might be of
use to deter men from false witness-bearing. The
witnesses are really, and therefore it was~ required
that they should be actually, the death ofthe male
factor. But they must be followed, and the exe
cution completed, by the hands of all the people,
who were thus to testify their detestation of the
crime, and to put the evil away from among them,
as before, ch, 13, 9.

DEUTERONOMY, XVII.

8. If there arise a matter too hard for thee
in judgment, between blood and blood, be
tween plea and plea, and between stroke
and stroke, being matters of controversy
within thy gates ; then shalt thou arise, and
get thee up into the place which the Lord
thy God shall choose ; 9. And thou shalt
come unto die priests the Levites, and unto
the judge that shall be in those days, and in
quire ; and they shall show thee the sen
tence ofjudgment : 10. And thou shalt do
according to the sentence, which they of
that place which the Lord shall choose
shall show thee ; and thou shalt observe to
do according to all that they inform thee.
11. According to the sentence of the law
which they shall teach thee, and according
to the judgment which they shall tell thee,
thou shalt do: thou shalt not decline from
the sentence which they shall show thee, to
the right hand nor to the left. 12. And the
man that will do presumptuously, and will
not hearken unto the priest that standeth to
minister there before the Lord thy God, or
unto the judge, even that man shall die:
and thou shalt put away the evil from Is
rael. 13. ADd all the people shall hear,
and fear, and do no more presumptuously.
Courts ofjudgment were ordered to be. erected in
every city, (ch. 1'6. 18. ) and they were empower
ed to hear and determine causes according to law,
both those which we call pleas of the crown, and
those between party and party; and we may sup
pose that ordinarily they ended the matters that
were brought before them, and their sentence was
definitive: but,
1. It is here taken for granted, that sometimes a
case might come into their court too difficult for
those inferior judges to determine, who could not
be thought to be so learned in the laws as those that
presided in the higher courts. So that (to speak
in the language of our law) they must find a special
verdict, and take time to advise before the giving
of judgment; (v. 8.) If there arise a matter too
hard for thee in judgment, which it would be no
dishonour to the judges to own the difficulty of, sup
pose it between blood and blood, the blood of a per
son which cried, and the blood of him that was
charged with the murder, which was demanded;
when it was doubtful, upon the evidence, whether
it was wilful or casual; or between plea and plea,
the plea, that is, the bill, or declaration of the
plaintiff, and the plea of the defendant; between
stroke and stroke, in actions of assault and battery;
in these and the like cases, though the evidence
were plain, yet doubts might arise about the sense
and meaning of the law, and the application of it to
the particular case.
2. These difficult cases, which hitherto had been
brought to Moses, according to Jethro's advice,
were, after his death, to be brought to the supreme
power, wherever it was lodged, whether in a judge,
when there was such an extraordinary person
raised up, and qualified for that great service, as
Othniel, Deborah, Gideon, &c. or in the High
Priest, when he was by the eminency of his gifts
called of God to preside in public affairs, as Eli; or,
if no singular person were marked by heaven for
this honour, then in the priests and Levites, (or in

645
the priests, who were Levites of course,) who not
, only attended the sanctuary, but met in council, tc
receive appeals from the inferior courts, who might
reasonablybe supposed, not only tobe best qualified
by their learning and experience, but to have the
best assistance of the Divine Spirit for the deciding
of doubts, v. 9, 11, 12. They are not appointed to
consult the Urim and Thummim, for it is supposed
that that was to be consulted only in cases relating
to the public, either the body of the people, or the
prince: but in ordinary cases, the wisdom and in
tegrity of those that sat at the stern, must be relied
on, their judgment concerning the meaning of the
law must be acquiesced in, and the sentence must
be passed accordingly: and though their judgment
had not the divine authority of an oracle, yet beside
the moral certainty it had, as the judgment of
knowing, prudent, and experienced men, it had the
advantage of a divine promise, implied in those
words, (v. 9.) They shall show thee the sentence of
judgment; it had also the support of a divine in
stitution, by which they were made the supreme
judicature of the nation.
3. The definitive sentence given by the judge,
priest, or great council, must be obeyed by the par
ties concerned, upon pain of death, " Thou shalt
do, according to their sentence, (v. 10. ) thou shalt
observe to do it, thou shalt not decline from it, (v
11.) to the right hand or to the left." Note, It is
for the honour of God and the welfare of a people,
that the authority of the higher power be support
ed, and the due order of government observed;
that those be obeyed, who are appointed to rule,
and that every soul be subject to them in all those
things that fall within their commission. Though
the party thought himself injured by the sentence,
(as every man is apt to be partial in his own cause,)
yet he must needs be subject, must stand to the
award, how unpleasing soever, and bear, or lose,
or pay, according to it, not only for wrath, but also
for conscience sake. But if an inferior judge contra
dict the sentence of the higher court, and will
not execute the orders of it, or a private person re
fuse to conform himself to their sentence, the con
tumacy must be punished with death; though the
matter were never so small in which the opposition
was made, That man shall die, and all the people
shall hear and fear, v. 12, 13. See here, (1.) The
evil of disobedience: rebellion, and stubbornness,
from a spirit of contradiction and opposition to God,
or those in authority under him, from a principle of
contempt, and self-willedness, are as witchcraft
and idolatry. To differ in opinion from weakness
and infirmity may be excused, and must be borne
with; but to do presumptuously, in pride and wick
edness, (as the ancient translations explain it,) this
is to take up arms against the government, and is
an affront to him by whom the powers that be,
are ordained. (2.) The design of punishment; that
others may hear and fear, and not do the like.
Some would be so considerate as to infer the hei-
nousness of the offence from the grievousness of the
penalty, and therefore would detest it; and others
would so far consult their own safety, as to cross
their humours by conforming to the sentence, ra
ther than to sin against their own heads, and forfeit
their lives by going contrary to it. From this law
the apostle infers the soreness of the punishment
they will be thought worthy of, that trample on the
authority of the Sbn of God, Heb. 10. 28, 29.
1 4. When thou art come unto the land
which the Lord thy God giveth thee, and
shalt possess it, and shalt dwell therein, and
shalt say, I will set a king over me, like as
all the nations that are about me; 15

646

DEUTERONOMY, XVIi.

Thou shalt in any wise set him king over
thee whom the Lord thy God shall choose:
one from among thy brethren shalt thou
set king over thee : thou mayest not set a
stranger over thee, which is not thy brother.
1 6. But he shall not multiply horses to him
self, nor cause the people to return to Egypt,
to the end that he should multiply horses :
forasmuch as the Lord hath said unto you,
Ye shall henceforth return no more that
way. 17. Neither shall he multiply wives
to himself, that his heart turn not away:
neither shall he greatly multiply to himself
silver and gold. 1 8. And it shall be, when he
sitteth upon the throne of his kingdom, that
he shall write him a copy of this law in a
book out of that which is before the priests
the Levites : 19. And it shall be with him,
and he shall read therein all the days of his
life : that he may learn to fear the Lord his
God, to keep all the words of this law and
these statutes, to do them : 20. That his
heart be not lifted up above his brethren,
and that he turn not aside from the com
mandment, to the right hand, or to the left :
to the end that he. may prolong his days in
his kingdom, he, and his children, in the
midst of Israel.
After the laws which concerned subjects, fitly
follow the laws which concern kings; for they that
rule others, must themselves remember that they
are under command. Here are laws given,
I. To the electors ofthe empire, what rules they
must go by in making their choice, v. 14, 15. 1.
It is here supposed that the people would, in pro
cess of time, be desirous of a king, whose royal
pomp and power would be thought to make their
nation look great among their neighbours. Their
having a king is neither promised as a mercy, nor
commanded as a duty, (nothing could be better for
them than the divine regimen they were under,)
but it is permitted them, if they desired it: if- they
would but take care to have the ends of government
answered, and God's laws duly observed and put
in execution, they should not be tied to any one
form of- government, but should be welcome to have
a king; Though something irregular is supposed
to be the principle of the desire, that they might be
like the nations, (whereas God many ways distin
guished them from the nations,) yet God would in
dulge them in it, because he intended to serve his own
purposes by it, in making the regal government ty
pical of the kingdom of the Messiah. 2. They are
directed in their choice. If they will have a king
over them, as God foresaw they would, (though it
does not appear that ever the motion was made till.
almost 400 years after,) then they must, (1.) Ask
counsel at God's mouth, and make him king whom
God shall choose; and happy it was for them that
they had an oracle to consult in so weighty an affair,
and a God to choose for them who knows infallibly
what every man is, and will be. Kings are God's vice
gerents, and therefore it is fit that he should have the
choosing of them : God had himself been in aparticu-
lar manner Israel's King, and if they set another over
them, under him, it was necessary that he should
nominate the person. Accordingly, when the peo
ple desired a king, they applied themselves to Sam
uel, a prophet of the Lord; and afterward, David,

Solomon, Jeroboam, Jehu, and others, were chosec
by the prophets; and the people are reproved foi
not observing this law, (Hos. 8. 4. ) They have set
up kings, but not by me. In all cases, God's choice,
if we can but know it, should direct, determine, and
over-rule, our's. (2.) They must not choose a
foreigner under pretence of strengthening theii
alliances, or of the extraordinary fitness of the per
son, lest a strange king should introduce strange
customs or usages, contrary to those that were es
tablished by the divine law; but he must be one from
among thy brethren, that he may be a type of
Christ, who is bone of our bone, Heb. 2, 14.
II. Laws are here given to the prince that should
be elected, for the due administration ofthe govern
ment 1. He must carefully avoid every thing that
would divert him from God and religion, r Riches,
honours, and pleasures,, are the three great hinder-
ances of godliness, (the lusts of the fiesh, the lusts
ofthe eye, and the pride of life,) especially to those
in high stations: against these therefore the king is
here warned. (1.) He must not gratify the love of
honour by multiplying horses, v. 16. He that rode
upon a horse, (a stately creature,) in a country
where asses and mules were generally used, looked
very great; and therefore though he might have
horses for his own saddle and chariots, yet he must
not set servants on horseback, (Eccl. 10. 7.) nor
have many horses for his officers and guards; when
God was their King, his judges rode on asses;
(Judg. 5. 10. — 12. 14.) nor must he multiply horses
for war, lest he should trust too much to thenvPs.
20. 7.-33. 17. Hos. 14. 3. The reason here given
against his multiplying horses, is, because it would
produce a greater correspondence with Egypt
(which furnished Canaan with horses, 1 Kings 10.
28, 29. ) than it was fit that the Israel of God should
have, who were brought thence with such a high
hand. Ye shall return no more that way; for fear
of being infected with the idolatries of Egypt, (Lev.
18. 3. ) to which they were very prone. Note, We
should take heed of that commerce or conversation,
by which we are in danger of being drawn into sin.
If Israel must not return to Egypt, they must not
trade with Egypt; Solomon got no good by it (2.)
He must not gratify the love of pleasure by multi
plying wives, (v. 17.) as Solomon did to his undo
ing, (1 Kings 11. 1.) that his heart^being set upon
them, turn not away from business, and every thing
that is serious, and especially from the exercise of
piety and devotion, to which nothing is a greater
enemy than the indulgence of the flesh. (3. ) He
must not gratify the love of riches by greatly multi
plying silver and gold. A competent treasure is
allowed- him, and he is not forbidden to be a good
husband of it; but, [1.] He must not greatly multi
ply money so as. to oppress his people by raising it,
(as Solomon seems to have done, 1 Kings 12. 4. ) nor
so as to deceive himself, by trusting to it and setting
his heart upon it, Ps. 62. 10. [2.] He must not.
multiply it to himself. David multiplied silver and
gold, but it was for the service of God, (1 Chron.
29. 4. ) not for himself; for his people, not for his
own faniily.
2. He must carefully apply himself to the law of
God, and make that his rule. This must be to him.
better than all riches, honours, and pleasures, than
many horses or many wives, better than, thousands
of gold and silver.
(1.) He must write himself a copy of the law out
of the original, which was in the custody of the
priests that attended the sanctuary, v. 18. Some
think that he was to write only this book of Deute
ronomy, which is an _ abstract of the law, and the
precepts of which, being mostly moral and judicial,
concerned the king, more than the laws in Leviticus

DEUTERONOMY, XVIII.

64?

and Numbers, which, being ceremonial, concerned
chiefly the priests. Others think that he was to
transcribe all the five books of Moses, which are
called the law; and which were preserved together
as the foundation of their religion. Now, [1.]
Though the king might be presumed to have very
fair copies by him from his ancestors, yet beside
those, he must have one of his own: it might be
E resumed that their's were worn with constant use,
e must have a fresh one to begin the world with.
[2.] Though he had secretaries about him whom
he might employ to write this copy, and who per
haps could write a better hand than he, yet he must
do it himself, with his own hand, for the honour of
the law, and that he might think no act of religion
below him, to inure himself to labour and study, and
especially that he might thereby be obliged to take
particular notice of every part of the law, and by
writing it might imprint it in his mind. Note, It is
of great use for each of us to write down what we
observe as mbst affecting and edifying to us, out of
the scriptures and good books, and out of the ser
mons we hear. A prudent pen may go far toward
making up the deficiencies ofthe memory, arid the
furnishing of the treasures of the good householder
with things new and old. [3. ] He must do this even
when he sits upon the throne of his kingdom; pro
vided that he had not done it before. When he be-
fins to apply himself to business, he must apply
imself to this in the first place. He that sits upon
the throne of a kingdom, cannot but have his hands
full. The affairs of his kingdom both at home
and abroad call for a large share of his time and
thoughts, and yet he must write himself a copy of
the law. Let not those who call themselves men of
business; think that this will excuse them from
making religion their business; nor let great men
think it any* disparagement to them, to write for
themselves those great things of God's law which he
hath written to them, Hos. 8. 12.
(2. ) Having a Bible by him of his own writing,
he must not think it enough to keep it in his cabinet,
but he must read therein all the days of his life, v.
19. It is not enough to have Bibles, but we must
use them, use them daily, as the duty and necessity
of every day require: our souls must have their con
stant meals of that manrta; and if well digested, it
will be true nourishment and strength to them. As
the body is receiving benefit by its food continually,
and not only when it is eating, so is the soul, by the
word of God, if it meditate therein day arid night,
Ps. 1. 2. And we must persevere in the use of the
written word of God as long as we live. Christ's
scholars never learn above their Bibles, but will
have a constant occasion for them, till they come to
that world where knowledge and love will both be
made perfect
(3.) His writing and reading were all nothing, if
he did not reduce to practice what he wrote and
read, v. 19, 20. The word of God is not designed
merely to be an entertaining subject of speculation,
but to be a commanding rule of conversation. Let
him know,
[1.] What dominion his religion must have over
him, and what influence it must have upon him.
First, It must possess him with a very reverent arid
awful regard to the divine majesty and authority.
He must learn (and thus the most learned must be
ever learning) to fear the Lord his God; and as high
as he is, must remember that God is above him, and
whatever fear his subjects owe to him, that, and
much more, he owes to God as his King. Secondly,
It must engage him to a constant observance of the
law of God, and a conscientious obedience to it, as
the effect of that fear. He must keep all the words
of this law, (he is custos utriusque tabulae — the
keeper of both tables,) not only to take care that

others do them, but to do them himself as an hum
ble servant to the God of heaven, and a good ex
ample to his inferiors. Thirdly, It must keep him
humble; how much soever he is advanced, let him
keep his spirit low, and let the fear of his Godpre-
vent the contempt of his brethren: and let not his
heart be lifted up above them, so as to carry himself
haughtily or disdainfully toward them, and to tram
ple upon them; let him not conceit himself better
than they, because he is greater, and makes a fairer
show, but let him remember that he is the minister
of God to them for good, (major singulus, but minor
universis — greater than any one, but less than the
whole. ) It must prevent his errors, either on the
right hand, or on the left, (for there are errors on
both hands,)' and keep him right, in all instances,
to his God and to his duty,
[21] What advantage .his religion would be of to
him. They that fear God and keep his command
ments, will certainly fare the better for it in this
world: The greatest monarch in the world may
receive more benefit by religion, than by all the
wealth and power of his monarchy. It will be of
advantage, First, To his person; He shall prolong
his days in his kingdom. We find in the history of
the kings of Judan, that, generally, the best reigns
were the longest, except when God shortened them
for the punishment of the people; as Josiah's. Se
condly, To his family; his children shall also pros
per. . Entail religion upon posterity, and God will
entail a blessing upon it.
CHAP. XVIII.
In this chapter, I. The rights and revenues of the church
are settled, and rules given concerning the Levites' mi
nistration and maintenance, v. 1..8. II. The caution
against the idolatrous abominable customs of the heathen
is repeated, v. 9 . . 14. III. A promise is given them of
the spirit of prophecy to continue among them, and to
centre at last in Christ, the Great Prophet ; ( v. 15 . . 18. )
wrath threatened against those that despise prophecy,
(v. 19.) or counterfeit it, (v 20.) and a rule given for the
trial of it, v. 21, 22.
1. PTHHE priests the Levites, and all the
JL tribe of Levi, shall have no part nor
inheritance with Israel : they shall eat the
offerings of the Lord made by fire, and his
inheritance. 2. Therefore shall they have
no inheritance among their brethren: the
Lord is their inheritance, as he hath said
unto them. 3. And this shall be the priest's
due from the people, from them that offer a
sacrifice, whether it be ox or sheep ; and
they shall give unto the priest the shoulder,
and the two cheeks, and the maw. 4. The
first-fruit also of thy corn, of thy wine, and
of thy oil, and the first of the fleece of thy
sheep, shalt thou give him. 5. For the
Lord thy God hath chosen him out of all
thy tribes, to stand to minister in the name
of. the Lord, him and his sons for ever. 6.
And if a Levite come from any of thy gates
out of all Israel, where he sojourned, and
come with all the desire of his mind unto
the place which the Lord shall choose ; 7.
Then he shall minister in the name of the
Lord his God, as all his brethren the Le
vites do, which stand there before the Lord.
8. They shall have like portions to eat, be
sides that which cometh of the sale of his
patrimony.

648

DEUTERONOMY, XVIII.

Magistracy and ministry are two divine institu
tions of admirable use for the support and advance
ment of the kingdom of God among men; laws
comerning the former we had in the close of the
foregoing chapter, directions are in this given con
cerning the latter. Land-marks are here set bej
tween the estates of the priests and those of the
people. I. Care is taken that the priests entangle not
themselves with the affairs ol this life, nor enrich
themselves with the wealth of this world; they have
better things to mind. They shall have no part, nor
inheritance with Israel, that is, no share either in
the spoils taken in war, or in the land that was to
be divided by lot, v. X. Their warfare and hus
bandry are both spiritual, and enough to fill their
hands both with work and profit, and to content
them. The Lord is their inheritance, v. 2. Note,
Those that have God for their inheritance, accord
ing to the new covenant, should not be greedy of
great things in the world; neither gripe what they
have, nor grasp at more, but look upon all present
things with the indifference which becomes those
that believe God to be all-sufficient
II. Care is likewise taken that they want not
any of the comforts and conveniences of this life.
Though God, who is a Spirit, is their Inheritance,
it does not therefore follow that they must live upon
the air: No,
1. The people must provide for them. They
must have their due from the people, v. 3. Their
maintenance must not depend upon the generosity
of the people, but they must be by law entitled to
it. He that is taught in the word, ought in justice
to communicate to him that teaches him; and he
that has the benefit of solemn religious assemblies,
to contribute to the comfortable support of those
that preside in such assemblies. (1.) The priests
who in their courses served at the altar, had their
share of the sacrifices, namely, the peace-offerings,
that were brought while they were in waiting; be
side the breast and shoulder, which were appointed
them before, (Lev. 7. 32 . . 34. ) the cheeks and maw
are here ordered to be given them; so far was the
law from diminishing what was already granted,
that it gave them an augmentation. (2. ) The first-
fruits which arose within such a precinct, were
brought in, as it should seem, to the priests that re
sided among them, for their maintenance in the
country; the first of their corn and wine for food,
and the first of their fleece for clothing, (v. 4.) for
the priests who were employed to teach others,
ought themselves to learn, having food and raiment,
to be therewith content. The first-fruits were de
voted to God, and he constituted the priests his re
ceivers; and if God reckons what is, in general,
given to the poor, lent to him, to be repaid with in
terest, much more what is, in particular, given to
poor ministers. There is a good reason given for
this constant charge upon their estates, (v. 5. ) be
cause the Levites were chosen of God, and his
choice must be owned and countenanced, and those
honoured by us, whom he honours; and because they
stood to minister, and ought to be recompensed for
their attendance and labour, especially since it was
in the name ofthe Lord, by his warrant, in his ser
vice, and for his praise, and this charge entailed
upon their seed for ever; those who were thus en
gaged and thus employed, ought to have all due
encouragement given them, as some of the most
needful, useful members of their commonwealth.
2. The priests must not themselves stand in one
another's light If a priest, that by the law was
obliged to serve at the altar, only in his turn, and
was paid for that, should, out of his great affection
to the sanctuary, devote himself to a constant at
tendance there, and quit the ease and pleasure of

the city in which he had his lot, for the satisfaction
of serving the altar, the priests, whose turn it was
to attend, must admit him both to join in the work,
and to share in the wages, and not grudge him either
the honour of the one, or the profit of the other,
though it might seem to break in upon them, v.
6 . . 8. Note, A hearty pious zeal to serve God and
his church, though it may a little encroach upon a
settled order, and there may be somewhat in it that
looks irregular, yet ought to be gratified, and not
discouraged. He that appears to have a hearty af
fection to the sanctuary, and loves dearly to be em
ployed in the service of it, in God's name let him
minister, he shall be as welcome to God, as the Le
vites, whose course it was to minister, and should be
so to them. The settling of the courses was intended
rather to secure those to the work that were not
willing to do so much, than to exclude any that were
willing to do more. And he that serves as a volun
teer, shall have as good pay as the pressed men, be
side that which comes of the sale of his patrimony.
The church of Rome obliges those who leave their
estates to go into a monastery, to bring the profits
of their estate with them into the common stock of
the monastery, for gain is their godliness; but here
it is ordered that the pious devotee should reserve
to himself the produce of his patrimony; for religion
and the ministry were never appointed of God, how
ever they have been abused by men, to serve a se
cular interest
9. When thou art come into the land
which the Lord thy God giveth 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. Oi
a charmer, or a consulter with familiar
spirits, or a wizard, or a necromancer. 12.
For all that do these things are an abomi
nation unto the Lord : and because of these
abominations the Lord thy God doth drive
them out from before thee. 13. Thou shalt
be perfect with the Lord thy God. 14.
For these nations, which thou shalt possess,
hearkened unto observers of times, and unto
diviners : but as for thee, the Lord thy God
hath not suffered thee so to do.
One would not think there had been so much
need, as it seems there was, to arm the people of
Israel against the infection of the idolatrous customs
of the Canaanites. Was it possible that a people
so blessed with divine institutions, should ever ad
mit the brutish and barbarous inventions of men
and devils? Were they in any danger of making
those their tutors and directors in religion, whom
God had .made their captives and tributaries? It
seems they were in danger, and therefore, after
many the like cautions, they are here charged not
to do after the abominations of those nations, v. 9.
I. Some particulars are specified: as, 1. The con
secrating of their children to Moloch, an idol that
represented the sun, by making them to pass
through the fire, and sometimes consuming them
as sacrifices in the fire, v. 10. See the law against
this, before, Lev. 18. 21. 2. Using arts of divina
tion, to get the unnecessary knowledge of things to
come; enchantments, witchcrafts, charms, &c. by
which the power and knowledge peculiar to God,
were attributed to the Devil, to the great reproach

DEJTERONOMY, XV1IL

649

both ot God's counsels and of his providence, v. 10,
11. One would wonder that such arts and works
of darkness, so senseless and absurd, so impious and
profane, could be found in a country where divine
revelation shone so clear; yet we find remains of
them even there where Christ's holy religion is
known and professed; such are the powers and poli
cies of the rulers ofthe darkness of this world. But
let those that give heed to fortune-tellers, or go to
wizards for the discovery of things secret, that use
spells for the cure of diseases, are in any league or
acquaintance with familiar spirits, or form a confe
deracy with those that are — let them know that
they can have no fellowship with God while thus
they have fellowship with devils. It is amazing to
think that there should be any. pretenders of this
kind in such a land, and day of light, as we live in.
II. Some reasons are given against their confor
mity to the customs of the Gentiles. 1. Because it
would make them abominable to God. The things
themselves being hateful to him, those that do
them are an abomination; and miserable is that
creature, that is become odious to its Creator, v. 12.
See the malignity and mischievousness of sin: that
must needs be an evil thing indeed, which provokes
the God of mercy to detest the work pf his own
hands. 2. Because these abominable practices had
been the ruin of the Canaanites, which ruin they
were not only the witnesses but the instruments of.
It would be the most inexcusable folly, as well as
the most unpardonable impiety, for them to prac
tise themselves those very things, for which they
had been employed so severely to chastise others.
Did the land spue out the abominations of the Ca
naanites, and shall Israel lick up the vomit? 3. Be
cause they were better taught, v. 13, 14. It is an
argument like that of the apostle against christians
walking as, the Gentiles walked; (Eph. 4. 17, 18.
20.) Ye have not so learned Christ. "It is true,
these nations, whom God gave up to their own
hearts' lusts, and suffered to walk in their own
ways, (Acts 14. 16.), did thus corrupt themselves;
but thou art not thus abandoned by the grace of
God, the Lord thy God has not suffered thee to do
so, thou art instructed in divine things, and hast
fair warning given thee of the evil of those practices;
and therefore whatever others do it is expected
that thou shouldest be perfect with the Lord thy
God;" that is, " that thou shouldest give divine ho
nours to him, to him only, and to no other, and not
mix any of the superstitious customs of the heathen
with his institutions," One ofthe Chaldee para-
phrasts here takes notice of God's furnishing them
with the oracle of Urim and Thummim, as a pre
servative from all unlawful arts of divination. They
were fools, who would go to consult the father of
lies, when they had such a ready way of consulting
the God of truth.
15. 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; 16. According to all that
thou desiredst of the Lord thy God in Ho
reb, in the day of the assembly, saying, Let
me not hear again the voice of the Lord
my God, neither let me see th^s great fire
any more, that I 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 a Prophet ¦ from among their
brethren, like unto thee, and will put my
words in his mouth ; and he shall speak un-
Vol. i.— 4 N

to them all that I shall command him. 1 9.
And it shall come to pass, that whosoever
will not hearken unto my words which he
shall speak in my name, I will require it of
him. 20. But the prophet which shall pre
sume to speak a word in my name which ]
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 ofthe
Lord, if the thing follow not, nor come to
pass, that is the thing which the Lord hath
not spoken, but the prophet hath spoken it
presumptuously: thou shalt not be afraid
of him.
Here is,
I. The promise of the Great Prophet, with a
command to receive him, and hearken unto him.
Now, 1. Some think it is a promise of a succession of
?rophets that should for many ages be kept up in
srael. Beside the priests and Levites, their ordi
nary ministers, whose office it was to teach Jacob
God's law, they should have prophets, extraordi
nary ministers, to reprove them for their faults, re
mind them of their duty, and to foretell things to
come, judgments for warning, and deliverances for
their comfort Having these prophets, (1.) They
need not use divinations, nor consult with familiar
spirits, for they might inquire of God's prophets
even concerning their private affairs, as Saul did
when he was in quest ot his father's asses, 1 Sam.
9. 6. (2.) They could not miss the way of their
duty through ignorance or mistake, nor differ in
their opinions about it, having prophets among
them, whom, in every difficult doubtful case, they
might advise with, and appeal to. These prophets
were like unto Moses in some respects, though far
inferior to him, Deut 34. 10.
2. Whether a succession of prophets be included
in this promise or not, we are sure that it is prima
rily intended as a promise of Christ, and it is the
clearest promise of him that is in all the law of Mo
ses. It is expressly applied to our Lord Jesus as
the Messiah promised, (Acts 3. 22. — 7. 37.) and
the people had an eye to this promise when they
said concerning him, This is of a truth that Prophet-
that should come into the world; (John 6. 14. ) and it
was his Spirit that spake in all the other prophets,.
IPet. 1. 11. Observe,
(1.) What it is, that is here promised concerning
Christ; what God promised Moses at mount Sinai,
which he relates, (v. 18.) he promised the people,.
(v. 15.) in God's name; [1.] That there should
come a Prophet, great above all the prophets, by
whom God would make known himself and hiswilk
to the children of men, more fully and clearly than
ever he had done before. He is the Light of the
world, as prophecy was of the Jewish church, John.
8. 12. He is the word by whom God speaks to us,
Johnl. 1. Heb. 1. 2. [2.] That God would raise
him up from the midst of them. In his birth he
should be one of that nation, should live among.
them, and be sent to them. In his resurrection he-
should be raised up at Jerusalem, and from thence
his doctrine should go forth to all the world.- thus>
God, having raised up his Son Christ Jesus,, sent.
him to bless us. [3.] That he should be like unto
Moses, only as much above him, as the other pro
phets came short of him. Moses was such a. pro.

650

DEUTERONOMY, XIX.

phet as was a law-giver to Israel, and their deliver
er out of Egypt; and so was Christ, he not only
teaches, but rules and saves; Moses was the founder
of a new dispensation, by signs and wonders and
mighty deeds; and so was Christ, by which he
proved himself a Teacher come from God. Was
Moses faithful? So was Christ; Moses as a servant,
but Christ as a Son. [4.] That God would put his
words in his mouth, v. 18. What messages God
had to send to the children of men, he would send
them by him, and give him full instructions what to
say and do as a prophet. Hence our Saviour says,
(John 7. 16.) My doctrine is not mine originally, but
his that sent me. So that this great promise is
performed; this Prophet is come, even Jesus, it is
he that should come, and we are to look for no other.
_ (2.) The agreeableness of this designed dispensa
tion to the people's avowed choice and desire at
mount Sinai, v. 16, If. There God had spoken to
them in thunder and lightning, out of the midst of
the fire and thick darkness: every word made their
ears tingle and their hearts tremble, so that the
whole congregation was ready to die with fear: in
this fright, they begged hard that God would not
speak to them in this manner any more, (they
could not bear it, it would overwhelm and distract
them,) but that he would speak to them by men,
like themselves, by Moses now, and afterward by
other prophets like unto him. " Well," says God.,
" it shall be so; they shall be spoken to by men,
whose terrors shall not make them afraid;" and to
crown the favour beyond what they were able to
ask or think, in the fulness of time, the Word itself
was made fiesh, and they saw his glory as of the
only begotten ofthe Father, not, as at mount Sinai,
full of majesty and terror, but full of grace and
truth, John 1. 14. Thus, in answer to the request
of those who were struck with amazement by the
law, God promised the incarnation of his Son, though
we may suppose it far from the thoughts of them
that made the request.
(3.) A charge and command given to all people
to hear and believe, hear and obey, this Great Pro
phet here promised; Unto him ye shall hearken; (v.
15.) and whoever will not hearken to him, shall be
surely and severely reckoned with for his con
tempt, (v. 19.) I will require it of him. God him
self applied this to our Lord Jesus in the voice that
came out of the excellent glory, Matth. 17. 5.
Hear ye him, that is, this is he concerning whom it
was said by Moses of old, Unto him ye shall hearken;
and Moses and Elias then stood by and assented to
it. The sentence here passed on those that hearken
not to this Prophet, is repeated and ratified in the
New Testament, He that believeth not the Son, the
wrath of God abideth on him, John 3. 36. And
how shall we escape if we turn away from him that
speakethfrom heaven? Heb. 12. 25. ' The Chaldee
paraphrase here reads it, My Word shall require
it of him; which can be no other than a divine per
son, Christ the eternal Word, to whom the Father
has committed all judgment, and by whom he will
at the last day judge the world. Whoever turns a
deaf ear to Jesus Christ, shall find that it is at his
-peril; the same that is the Prophet, is to be the
-Judge, John 12. 48.
II. Here is a caution against false prophets.
1. By way of threatening against the pretenders
'themselves, v. 20. Whoever sets up for a prophet,
and produces either a commission from a false god,
as the prophets of Baal, or a false and counterfeit
commission from the true God, shall be deemed
and adjudged guilty of high-treason against the
. crown and dignity of the King of kings, and that
traitor shall be put to death, (v. 20.) namely, by the
judgment of the great Sanhedrim, which, in pro
cess of time, sat at Jerusalem: and therefore our.

Saviour says that a prophet could not perish but at
Jerusalem, and lays the blood of the prophets at
Jerusalem's door, Luke 13. 33, 34, whom therefore
God himself would punish; yet there false prophets
were supported.
2. By way of direction to the people, that they
might not be imposed upon by pretenders; of which
there were many, as appears, Jer. 23. 25. Ezek.
13. 6. 1 Kings 22. 6. It is a very proper question
which they are supposed to ask, v. 21. Since it is
so great a duty to hearken to the true prophets, and
yet there is so much danger of being misled by false
prophets, How shall we know the word which the
Lord has not spoken? By what marks may we
discover the cheat? Note, It highly concerns us to
have a right touchstone wherewith to try the word
we hear, that we may know what that word is,
which the Lord has not spoken. Whatever is di
rectly repugnant to sense, to the light and law of
nature, and to the plain sense of the written word,
we may be sure is not that which the Lord has
spoken; nor that which gives countenance and en
couragement to sin, or has a manifest tendency to
the destruction of piety or charity; far be it from
God that he should contradict himself. The rule
here given in answer to this inquiry, was adapted
chiefly to that state, v. 22. If there was any cause
to suspect the sincerity of a prophet, let them ob*
serve, if he gave them any sign, or foretold some
thing to come, and the event was not according to
his prediction, they might be sure he was not sent
of God. This does not refer so much to the foretel
ling of mercies and judgments, (though as to those,
and the difference between the predictions of mer
cies and judgments, there is a rule of discerning
between truth and falsehood laid down by the pro
phet, Jer. 28. 8, 9.) but rather to the giving of signs
on purpose to confirm their mission. Though the
sign did come to pass, yet that would not serve to
prove their mission, if they called him to serve
other gods; that point had been already settled.
Deut. 13. 1--3. But if the sign did not come to
pass, that would serve to disprove their mission,
" When Moses cast his rod upon the ground, (it is
Bishop Patrick's explication of this,) and said it
would become a serpent, if it had not accordingly
been turned into a serpent, Moses had been a false
prophet: if, when Elijah called for fire from heaven
to consume the sacrifice, none had come, he had
been no better than the prophets of Baal. " ' Samuel's
mission was proved by this, That God let none of
his words fall to the ground, 1 Sam. 3. 19, 20. And
by the miracles Christ wrought, especially by that
great sign he gave of his resurrection the third day,
which came to pass as he foretold, it appeared that
he was a Teacher come from God.
Lastly, They are bid not to be afraid of a false
prophet; that is, not to be afraid of the judgments
such a one might denounce to amuse people and
strike terror upon them; nor to be afraid of exe
cuting the law upon them, when, upon a strict and
impartial scrutiny, it appeared that he was a false
prophet. This command not to fear a false pro
phet, implies that a true prophet, who proved his
commission by clear and undeniable proofs, was to
be feared, and it was at their peril if they offered
him any violence, or put any slight upon him..
CHAP. XIX.
The laws which Moses had hitherto been repeating and
urging, mostly concerned the acts of religion and' devo
tion toward God; but here he comes more fully to prove
the duties of righteousness between man and man. This
chapter relates, I. To the sixth commandment, Thou
shalt not kill, v. 1 . . 13. II. To the eighth command
ment, Thou shalt not steal, v. 14. III. To the ninth
commandment Thou shaft not bear false witness, t
15.. 21.

DEUTERONOMY, XIX.

651

1 W"HEN th® LoBD thy Godha*?cut
? ? off the nations, whose land the
J iORD thy God giveth thee, and thou suc-
ceedest them, and dwellest in their cities,
and in their houses ; 2. Thou shalt sepa
rate 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 in
herit, into three parts, that every slayer may
flee thither. 4. And this is the case of the
slayer which shall flee thither, that he may
live. Whoso killeth his neighbour ignorant
ly, whom he hateth not in, time past; 5.
As when a man goeth into the wood with
his neighbour to hew wood, and his hand
fetcheth a stroke with the axe to cut down
the tree, and the head slippeth from the
helve, and lighteth upon his neighbour, that
he die ; he shall flee unto one of those cities,
and live : 6. Lest the avenger of blood
pursue the slayer, while his heart is hot, and
overtake him, because the way is long, and
slay him ; whereas he was not worthy of
death, inasmuch as he hated him not in time
past. 7. Wherefore I command thee, say
ing, Thou shalt separate three cities for thee.
8. And if the Lord thy God. enlarge thy
coast, as he hath sworn unto thy fathers, and
give thee all the land which he promised to
give unto thy fathers ; 9. If thou shalt keep
all these commandments to do them, which
I command thee this day, to love the Lord
thy God, and to walk ever in his ways;
then shalt thou add three cities more for thee,
besides these three; 10. That innocent
blood be not shed in thy land which the
Lord thy God giveth thee for an inherit
ance, and so blood be upon thee. 1 1 . But if
any man hate his neighbour, and lie in wait
for 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. 1 3. Thine eye shall
not pity him, but thou shalt put away the
guilt of innocent blood from Israel, that it
may go well with thee.
It was one of the precepts given to the sons of
Noah, that whoso sheddeth man's blood, by man
shall his blood be shed, that is, by the avenger of
blood, Gen. 9. &. Now here we have the law set
tled between blood and blood, between the blood
of the murdered and the blood of the murderer,
and effectual provision made,
I. That the cities of refuge should be a protec
tion to him that slew another casually, so that he
should not die for that as a crime, v/hich was not
his voluntary act, but only his unhappiness. The
appointment of these cities of refuge we had before,

(Exod. 21. 13.) and the law laid down concerning
them at large, Numb. 35. 10, 8cc. It is here repeat
ed and direction is given concerning three things.
1. The appointing of three cities in Canaan for this
purpose. Moses had already appointed three on that
side Jordan, which he saw the conquest of; and now
he bids them, when they were settled in the other
part ofthe country, to appoint three more, v. 1- -3,
7. The country was to be divided into three dis
tricts, as near as might be equal, and a city of re
fuge in the centre of each, so that every corner of
the land might have one within reach. Thus
Christ is not a Refuge at a distance which we must
ascend to heaven, or go down to the deep for, but
the word is nigh us, and Christ in the word, Rom.
10. 8. The gospel brings salvation to our door,
and there it knocks for admission, and, to make the
flight of the delinquent the more easy, the way
must be prepared, that led to the city of refuge.
Probably, they had causeways or streetways lead
ing to those cities, and the Jews say, that the ma
gistrates of Israel, upon one certain day in the year,
sent out messengers to see that those roads were in
good repair, and they were to remove stumbling-
blocks, mend bridges that were broken, and where
two ways met, they were to set up a Mercurial post,
with a finger to point the right way, on which was
engraven in great letters, Miklat, Miklat; Refuge,
Refuge. In allusion to this, gospel-ministers are
to show people the way to Christ, and to assist and
direct them in flying by faith to him for refuge.
They must be ready to remove their prejudices,
and help them over their difficulties. And, blegsed
be God, the way of holiness, to all that seek it faith
fully, is a highway so plain, that the wayfaring
men, though fools, shall not err therein.
2. The use to be made of these cities, v. 4- -6.
(1.) It is supposed it might so happen, that a man
might be the death of his neighbour without any
design upon him, (either from a sudden passion, or
malice-prepense,) but purely by accident, as by the
flying off of an axe- head, which is the instance here
given, with which every case of this kind was to be
compared, and by it adjudged. See how human
life lies exposed daily, and what deaths we are often
in, and what need therefore we have to be always
ready, our souls being continually in our hands.
How are the sons of men snared in an evil time,
when it falls suddenly upon them! Eccl. 9. 12. An
evil time indeed it is, when this happens not- only to
the slain but to the slayer. (2.) It is supposed that
the relations of the person slain would be forward to
avenge the blood; in affection to their friend, and in
zeal for public justice. Though the law did not
allow the avenging of any other affront or injury
with death, yet the avenger of blood, the blood of a
relation, shall have great allowances made for the
heat of his heart, upon such a provocation as that,
and his killing the man-slayer, though he was so
by accident only, should not be accounted murder,
if he did it before he got to the city of refoge,
though it is owned he was not worthy of death.
Thus would God possess people with a great hor
ror and dread of the sin of murder: if mere chance-
medley did thus expose a man, surely he that
wilfully does violence to the blood of any person,
whether from an old grudge, or upon a sudden pro
vocation, must flee to the pit, and let no man stay
Mm, (Prov. 28. 17.) yet the New Testament repre
sents the sin of murder, as more heinous and more
dangerous than even this law does, (1 John 3. 15.)
Ye know that no murderer hath eternal life abiding
in him. (3.) It is provided that if an avenger of
blood should be so unreasonable as to demand satis
faction for blood shed by accident only, then the
city of refuge should protect the slayer. Sins of
ignorance indeed do expose us to the wrath of God,

652

DEUTERONOMY, XIX.

but there is relief provided, if by faith and repent
ance we make use of it Paul that had been a
persecutor, obtained mercy, because he did it igno
rantly; and Christ prayed for his crucifiers, Father,
forgive them, for they know not what they do.
3. The appointing of three cities more for this
use, in case God should hereafter enlarge their ter
ritories, and the dominion of their religion; that all
those places which came under the government of
the law of Moses in other instances, might enjoy
the benefit of that law in this instance, v. 8- -10.
Here is, (1.) An intimation of God's gracious inten
tion to enlarge their coast, as he promised to their
fathers, if they did not by their disobedience forfeit
the promise, the condition of which is here carefully
repeated, that, if it were not performed, the re
proach might lie upon- them, and not on God. He
promised to give it, if thou shalt keep all these com
mandments; not otherwise. (2.) A direction to
them to appoint three cities more in their new con
quests, which, the number intimates, should be as
large as those their first conquests were; wherever
the border of Israel went, this privilege must attend
it, that innocent blood be not shed, ~" 10. Though
God is the Saviour and Preserver of all men, and
has a tender regard to all lives, yet the blood of Is
raelites is in a particular manner precious to him,
Ps. 72. 14. The learned Ainsworth observes, that
the Jewish writers themselves own, that, the condi
tion not being performed, the promise of the enlarg
ing of their coast was never fulfilled; so that there
was no occasion for ever adding these three cities
of refuge; yet the holy blessed God (say they) did
not command it in vain, for in the days of Messiah
the Prince, three other cities shall be added to these
six: they expect it to be fulfilled in the letter, but
we know that in Christ it has its spiritual accom
plishment, for the borders of the gospel-Israel are
enlarged, according to the promise, and in Christ,
the Lord our Righteousness^ refuge is provided for
those that by faith fly unto him.
II. It is provided that the cities of refuge should
be no sanctuary or shelter to a wilful murderer, but
even thence he should be fetched, and delivered to
the avenger of blood, v. 11- -13. 1. This shows
that wilful murder must never be protected by the
civil magistrate; he bears the sword Of justice in
vain, if he suffers those to escape the edge of it, that
lie under the guilt of blood, which he by office is the
avenger of. During the dominion of the papacy
here in our own land, before the Reformation, there
were some churches, and religious houses, (as they
called them,) that were made sanctuaries for the
protection of all sorts of criminals that fled to them,
wilful murderers not excepted, so that (as Stamford
says, in his Pleas of the Crown, lib. 2. ch. 38. ) the
government follows not Moses but Romulus, and it
was not till about the latter end of Henry the
Eighth's time, that this privilege of sanctuary for
wilful murder was taken away; when in that, as in
other cases, the word of God came to be regarded
more than the dictates of the see of Rome. And
some have thought it would be a completing of that
instance of reformation, if the benefit ot clergy
were taken away for man-slaughter, that is, the
killing of a man upon a small provocation, since this
law allowed refoge only in case of that which our
law calls chance-medley. 2. It may be alluded to,
to show that in Jesus Christ there is no refuge for
presumptuous sinners, that go on still in their tres
passes. If we thus sin wilfully, sin and go on in it,
there remains no sacrifice, Heb. 10. 26. Those that
flee to Christ from their sins, shall be safe in him,
but not those that expect to be sheltered by him in
their sins. Salvation itself cannot save such, divine
justice will fetch them even from the city of refuge,
«he protection of which they are not entitled to.

14. Thou shalt not remove thy neigh
bour'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. One wit
ness shall not rise up against a man for any
iniquity, or for any sin, in any sin that he
sinneth : at the mouth of two witnesses, or
at the mouth of three witnesses, shall the
matter be established. 16. If a false wit
ness rise up against any man, to testify
against him that which is wrong ; 17. Then
both the men, between whom the contro
versy is, shall stand before the Lord, before
the priests and the judges which shall be in
those days ; 1 8. And the judges shall make
diligent inquisition : and, behold, if the wit
ness be a false witness, and hath testified
falsely against his brother ; 1 9. Then shall
ye do unto him as he had thought to have
done unto his brother : so shalt thou put the
evil away 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 thine eye shall not
pity ; but life shall go for life, eye for eye,
tooth for tooth, hand for hand, foot for foot.
Here is a statute for the preventing of frauds and
perjuries; for the divine law takes care of men's
rights and properties, and has made a hedge about
them. Such a friend is it to human society, and
men's civil interest.
I. A law against frauds, v. 14 1. Here is an
implicit direction given to the first planters of Ca
naan, to fix land-marks, according to the distribu
tion of the land to the several tribes and families by
lot Note, It is the will of God that every one
should know his own; and that all good means
should be used to prevent encroachments, and the
doing and suffering of wrong. When right is set
tled, care must be taken that it be not afterwards
unsettled; and that, if possible, no occasion of dis
pute may arise. 2. An express law to posterity
not to remove those land-marks which were thus
fixed at first, by which a man secretly got that
himself, which was his neighbour's. This, without
doubt, is a moral precept, and still binding, and to
us it forbids, (1. ) The invading of any man's right,
and taking to ourselves that which is not our .own,
by any fraudulent arts or practices, as by forging,
concealing, destroying, or altering, deeds and wri
tings, which are our land-marks, to which appeals
are made; or by shifting hedges, meer-stones, and
boundaries. Though the land-marks were set by
the hand of man, yet he was a thief and a robber by
the law of God, that removed them. Let every
man be content with his own lot, and just to his
neighbours, and then we shall have no land-marks
removed. (2.) It forbids the sowing of discord
among neighbours, and doing any thing to occasion
strife and law-suits; which is done (and it is very ill
done) by confounding those things which should de
termine disputes, and decide controversies. And,
(3.) It forbids breaking in upon the settled order
and constitution of civil government, and the alter
ing of ancient usages without just cause. This law
supports the honour of prescriptions. Consuetude
facit jus— Custom is to be held as law.

DEUTERONOMY, XX.

653

II, A law against perjuries, which enacts two
things: 1. That a single witness should never be admit
ted to give evidence in a criminal cause, so as that
sentence should be passed upon his testimony, v.
15. This law we had before, Numb. 35. 30, and in
this book, ch. 17. 6. This was enacted in favour to
the prisoner, whose life and honour should not lie
at the mercy of a particular person that had a pique
against him; and for caution to the accuser, not to
say that which he could not corroborate by the tes
timony of another. It is a just shame which this
law put upon mankind, as false and not to be trust
ed; every man is by it suspected: and it is the ho
nour of God's grace, that the record he has given
concerning his Son, is confirmed both in heaven and
in earth by three witnesses, 1 John 5. 7. Let God be
true and every man a liar, Rom. 3. 4.
2. That a false witness should incur the same
punishment which was to have been inflicted upon
the person he accused, v. 16- •21. (1. ) The crimi
nal here is a false witness, who is said to rise up
against a man, not only because all witnesses stood
up when they gave in their evidence, but because a
false witness did indeed rise up as an enemy and an
assailant against him whom he accused. . if two, or
three, or many witnesses, concurred in a false testi
mony, they were all liable to be prosecuted upon
this law. (2.) The person wronged, or brought into
peril by the false testimony, is supposed to be the
' appellee, v. 17. And yet if the person were put to
death upon the evidence, and afterward it appeared
to be false, any other person, or the judges them
selves, ex officio — by virtue of their office, might
call the false witness to account. (3. ) Causes of
this kind, having more than ordinary difficulty in
them, were to be brought before the supreme court,
the priests and judges, who, are said to he before the
Lord, because as other judges sat in the gates of
their cities, so these at the gate of the sanctuary,
ch. 17. 12. (4.) There must be great care in the
trial, v. 18. A diligent inquisition must be made
into the characters of the persons, and all the cir
cumstances of the case, which must be compared,
that the truth might be found out; which, where it
is thus faithfully and impartially inquired into, Pro
vidence, it may be hoped, will particularly advance
the discovery of. ¦ (5.) If it appeared that a man
had knowingly and maliciously borne false witness
against his neighbour, though the mischief he de
signed him thereby, was not effected, he shall un
dergo the same penalty which his evidence would
have brought his neighbour under, v. 19. JVec lex
est justior ulla — JVor could any law be more just.
If the crime he accused his neighbour of, was to be
punished with death, the false witness must be put
to death; if with stripes, he must be beaten; if with
a pecuniary mulct, he was to be fined the same
sum. And because of those who considered not the
heinousness of the crime, and the necessity of mak
ing this provision against it, it might seem hard to
punish a man so severely for a few words' speaking,
especially when no mischief did actually follow, it
is added, (v. 21.) Thine eye shall not pity. No
man needs to be more merciful than God. The be
nefit that will accrue to the public from this severity,
will abundantly recompense it, v. 20, They that
remain, shall hear and fear. Such exemplary pun
ishments will be warnings to others not to attempt
any such mischief, when they see how he thatjnade
the pit and digged it, is fallen into the ditch which
he made.
CHAP. XX.
This chapter settles the militia, and establishes the laws
and ordinances of war, I. Relating to the soldiers. 1.
Those must be encouraged, that were drawn up to bat
tle, v. 1 . .4. 2. Those must be dismissed and sent back

again, whose private affairs called for their attendance
at home, (v. 5. . 7.) or whose weakness and timidity un
fitted them for service in the field, v. 8, 9. II. Relating
to the enemies they made war with. 1. The treaties
they must make with the cities that were far off, v. 10 . .
15. 2. The destruction they must make of the people
into whose land they were going, v. 16. . . 18. 3. The
care they must take, in besieging cities, not to destroy
the fruit-trees, v. 19, 20.
l.'V17'HEN thou goest out to battle
T T 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 people, 3. And shall say unto
them, Hear, O Israel, You approach this
day unto battle against your enemies : let
not your hearts faint ; fear not, and do not.
tremble, neither be ye terrified because of
them : 4. For the Lord your God is he
that goeth with you, to fight for you against
your enemies, to save -you. 5. And the of
ficers shall speak unto the people, saying,
What man is there that hath built a new
house, and hath not dedicated it? let him
go and return to his house, lest he die in the
battle, and another man dedicate it. 6. And
what man is he that hath planted a vine
yard, and hath not yet eaten of it ? let him
also go and return unto his house,' lest he
die in the battle, and another man eat of it.
7. And what man is there that hath betroth
ed a wife, and hath not taken her 1 let him
go and return unto his house, lest he die in
battle, and another man take her. 8. And
the officers shall speak further unto the peo
ple, and they shall say, What man is there
that is fearful and faint-hearted ? let him go
and return unto his house, lest his brethren's
heart faint as well as his heart. 9. And it
shall he, when the officers have made an
end of speaking unto the people, that they
shall make captains of the armies to lead
the people.
Israel was at this time to be considered rather as
a camp, than as' a kingdom, entering upon an ene
my's country, and not yet settled in a country of
their own; and, beside the war they were now en
tering on in order to their settlement, even after
their settlement,, they could neither protect nor en
large their coast, without hearing the alarms of
war: it was therefore needful that they should have
direction given them in their military affairs: and
in these verses they are directed in managing, mar
shalling, and drawing up, their own forces. And it
is observable, that the discipline of war here pre
scribed, is so far from having any thing in it harsh
or severe, as is usual in martial law, that the intent
of the whole is, on the contrary, to encourage the
soldiers, and to make their service easy to them.
I. They that were disposed to fight, must be en
couraged, and animated against their fears.
1. Moses here gives a general encouragement,
which the leaders and commanders in the war

654

DEUTERONOMY, XX.

must take to themselves, v. 1, "Be not afraid of
them. Though the enemy have ever so much the
advantage, (being more than thou,) and though
their armies be made up, in a great measure, of
horses and chariots, which thou art not allowed to
multiply, yet decline not coming to a battle with
them, dread not the issue, nor doubt of success."
Two things they must encourage themselves with
in their wars, provided they kept close to their
God and their religion, otherwise they forfeited
these encouragements. (1.) The presence of God
with them, " The Lord thy God is with thee, and
therefore thou art not in danger, nor needest thou
be afraid." See Isa. 41. 10. (2.) The experience
they and their fathers had had of God's power and
goodness, in bringing them out of the land of
Egypt, . in defiance of Pharaoh and all his hosts,
which was not only in general, a proof of the divine
omnipotence, but to them in particular, a pledge
of what God would do further for them. He that
saved them from those greater enemies, would not
suffer them to be run down by those that were
every way less considerable, and thus to have all
he had done for them, undone again.
2. This encouragement must be particularly
addressed to the common soldiers by a priest ap
pointed, and, the Jews say, anointed, for that pur
pose, whom they call the Anointed of the war, a
very proper title for our anointed Redeemer, the
Captain of our salvation. This priest, in God's
name, was to animate the people; and who so fit to
do that, as he whose office it was as priest to pray
for them ? For the best encouragements arise from
the precious promises made to the prayer of faith.
This priest must, (1. ) Charge them not to be afraid,
(v. 3. ) for nothing weakens the hands so much as
that which makes the heart tremble, v. 3. There
is need of precept upon precept to this purport, as
there is here, Let not your hearts be tender, (so the
word is,) to receive all the impressions of fear, but
let a believing confidence in the power and promise
of God harden them. Fear not, and do not make
haste, (so the word is,) for he that believeth, doth
not make more haste than good speed. "Do not
make haste either rashly to anticipate your advan
tages, or basely to fly off upon every disadvantage. "
(2. ) He must assure them of the presence of God
with them, to own and plead their righteous cause,
and not only to save them from their .enemies, but
to give them victory over them, v. 4. Note, Those
have no reason to fear, that have God with them.
The giving of this encouragement by a priest, one
of the Lord's ministers, intimates, [1.] That it is
very fit that armies should have chaplains, not only
to pray for them, but to preach to them, both to
reprove that which would hinder their success, and
to raise their hopes of it. [2.] That it is the work
of Christ's ministers to encourage his good sol
diers in their spiritual conflicts with the world
and the flesh, and to assure them of a conquest,
yea, more than a conquest, through Christ that
loved us.
II. They that were indisposed to fight, must be
discharged; whether the indisposition did arise,
1. From the circumstances of a man's outward
condition. As, (1.) If he had lately built or pur
chased a new house, and had not taken possession
of it, had not dedicated it, (v. 5.) that is, made a
solemn festival for the entertainment of his friends,
that came to him to welcome him to his house; let
him go home and take the comfort of that which
God has blessed him with, till, by enjoying it for
some time, he becomes less fond of it, and conse
quently less disturbed in the war by the thoughts
of it, and more willing to die, and leave it. For
that is the nature of all our worldly enjoyments,
that they please us best at first; after a while we

see_ the vanity of them. Some think that this dedi ¦
cation of their houses was a religious act, and that
they took possession of them with prayers and
praises, with a solemn devoting of themselves and
all their enjoyments to the service and honour of
God; David penned the 30th Psalm, on such an
occasion, as appears by the title. Note, He that
has a house of his own, should dedicate it to God,
by setting up and keeping up the fear and worship
of God in it, that he may have a church in his
house; and nothing should be suffered to divert a
man from this. Or, (2. ) If a man had been at a
jgreat expense to plant a vineyard, and longed to
eat of the fruit of it, which, for the first three
years, he was forbidden to do, by that law, (Lev.
19, 23, Ifc.) let him go home, if he has a mind, and
gratify his own humour with the fruits of it, v. 6.
See how indulgent God is to his people in innocent
things, and how far from being a hard Master.
Since we naturally covet to eat the labour of our
hands, rather than an Israelite should be crossed
therein, his service in war shall be dispensed with.
Or, (3.) If a man had made up his mind to be mar
ried, and the marriage were not solemnized, he was
at liberty to return, (v. 7.) as also to tarry at home
for one year after marriage, (ch. 24. 5. ) for the ter
rors of war would be disagreeable to a man who
had just welcomed the soft scene of domestic at
tachment. And God would not be served in his
wars by pressed men that were forced into the
army against their will, but they must all be per
fectly volunteers, (Ps. 110. 3.) Thy people shall be
willing. In running the christian race, and fighting
the good fight of faith, we must lay aside every
weight, and all that which would clog and divert
our minds, and make us unwilling. The Jewish
writers agree that this liberty to return was allowed
only in those wars which they made voluntarily,
(as Bishop Patrick expresses it,) not those which
were made by the divine command against Amalek
and the Canaanites, in which every man was bound
to fight
2. If a man's indisposition to fight arose from the
weakness and timidity of his own spirit, he had
leave to return from the war, v. 8. This procla
mation Gideon made to his army, and it detached
above two thirds of them, Judg. 7. 3. Some make
the fearfulness and faintheartedness, here sup
posed, to arise from the terrors of an evil con
science, which would make a man afraid to look
death and danger in the face. It was then thought
that men of loose and profligate lives would not be
good soldiers, but must needs he both cowards in
the army, and curses to it, the shame and trouble
of the camp; and therefore those who were con
scious to themselves of notorious guilt, were shaken
off. But ft seems rather to be meant of a natural
fearfulness. It was partly in kindness to them, that
they had their discharge; (though shamed, they
were eased;) but much more in kindness to the rest
of the army, who were hereby freed from the in
cumbrance of such as were useless and unservicea
ble, while the danger of infection from their cow
ardice and flight was prevented; that is the reason
here given, Lest his brethren's heart fail as well as
his heart. Fear is catching, and in an army is of
most pernicious consequence. We must take heed
that we fear not the fear of them that are afraid,
Isa. 8. 12.
Lastly, It is here ordered, that when all the
cowards were dismissed, then captains should be
nominated, (v. 9.) for it was in a special manner
necessary, that the leaders and commanders should
be men of courage. That reform therefore must
be made, when the army was first mustered and
marshalled. The soldiers of Christ have need of
courage, that they may acquit themselves like men,

DEUTERONOMY, XX.

655

and endure hardness like gbod soldiers, especially
the officers of his army.
1 0. When thou comest nigh unto a city
to fight against it, then proclaim peace unto
it. 11. And it shall be, if it make thee
answer of peace, and Open unto thee,
then it shall be, that all the people that is
found therein shall be tributaries unto thee,
and they, shall serve thee. 12. And if it
will make no peace with thee, but will
make war against thee, then thou shalt be
siege it : 13. And when the Lord thy God
hath delivered it into thine hands, thou shalt
smite every male thereof with the edge of
the sword : 1 4. But the women, and the
little ones, and the cattle, and all that is in
the city, even all the spoil thereof, shalt thou
take unto thyself; and thou shalt eat the
spoil of thine enemies, which the Lord thy
God hath given thee. 15. Thus shalt thou
do unto all the cities which are very far off
from thee, which are not of the cities of
these nations. 1 6. But of the cities of these
people, which the Lord thy God doth give
thee for an inheritance, thou shalt save
alive nothing that breatheth: 17. But thou
shalt utterly destroy them ; namely, the Hit
tites, and the Amorites, the Canaanites, and
the Perizzites, and the Hivites, and the
Jebusites, as the Lord thy God hath com
manded thee: 18. That they teach you
not to do after all their abominations, which
they have done unto their gods ; so should
ye sin against the Lord your God. 19.
When thou shalt besiege a city a long time,
in making war against it to take it, thou
shalt hot destroy the trees thereof by forcing
an axe against them: for thou mayest eat
of them, and thou shalt not cut them down
(for the tree of the field is man's life) to
employ them in the siege: 20. Only the
trees which thou knowest that they be not
trees for meat, thou shalt destroy and cut
them down ; and thou shalt build bulwarks
against the city that maketh war with thee,
until it be subdued.
They are here directed what method to take in
dealing with the cities, (those only are mentioned,
v. 10, but doubtless the armies in the field, and the
nations they had occasion to deal with, are likewise
intended,) upon which they made war. They
must not make a descent upon any of their neigh
bours, till they had first given them fair notice, by
a public manifesto, or remonstrance, stating the
ground of their quarrel with them: In dealing
with the worst of enemies, the laws of justice and
honour must be observed; and as the sword must
never be taken in hand without cause, so not without
cause shown. War is an appeal, in which the
merits of the cause must be set forth.
I. Even to the proclamation of war must be sub
joined a tender of peace, if they would accept of it
upon reasonable terms. That is, (say the Jewish
writers,) "upon condition that they renounce idola

try, worship the God of Israel, as proselytes of the
gate that were not circumcised, jay to their new
toasters a yearly tribute, and submit to their gov
ernment:" on these terms the process of war should
be stayed, and their conquerors, upon this submis
sion, were to be their protectors, v. 10, 11. Some
think that even the seven nations of Canaan were
to have this offer of peace made to them; and the
offer was no jest or mockery, though it was of the
Lord to harden their hearts, that they should not
accept it, Josh. 11. 20. Others think that they are
excluded, (v. 16.) not only from the benefit of that
law, (v. 13.) which confines military execution to
the males only, but from the benefit of this also,
which allows not to make war till peace was re
fused. And I see not how they could proclaim
peace to those who by the law were to be utterly
rooted out, and to whom they were to show no
mercy, ch. 7. 2. But for any other nation which
they made war upon, either for the enlarging of
their coast, the avenging of any wrong done, or the
recovery of any right denied, they must first pro
claim peace to them. Let this show, 1. God's
grace m dealing with sinners: though he might
most justly and easily destroy them, yet, having no
pleasure in their ruin, he proclaims peace, and be
seeches them to be reconciled; so that they who lie
most obnoxious to his justice, and ready to fall as
sacrifices to it, if they make him an answer of
peace, and open to him, upon condition that they
should be tributaries and servants to him, shall not
only be saved from ruin, but incorporated with his
Israel, as fellow-citizens with the saints. 2. Let it
show us our duty in dealing with our brethren: if
any quarrel happen, let us not only be ready to
hearken to the proposals of peace, but forward ^ to
make such proposals. We should never make use
of the law, till we have first tried to accommodate
matters in variance amicably, and without expense
and vexation. We must be for peace, whoever are
for war.
II. If the offers for peace were not accepted, then
they must proceed to push on the war. And let
those to whom God offers peace, know, that if
they reject the offer, and take not the benefit of it
within the time limited, judgment will rejoice
against mercy in the execution, as much as now
mercy rejoices against judgment in the reprieve.
In this case here, 1. There is a promise implied,
that they should be victorious. It is taken for
granted, (v. 13.) that the Lord their God would
deliver it into their hands. Note, Those enter
prises, which we undertake by a divine warrant,
and prosecute by divine direction, we may expect
to succeed in. If we take God's method, we shall
have his blessing. 2. They are ordered, in honour
to the public justice, to put all the soldiers to the
sword, for them I understand by every male, (v.
13.) all that bore arms (as all then did, that were
able). But the spoil they are allowed to take to
themselves, (v. 14.) in which were reckoned the
wdmen and children. Note, A justifiable property
is acquired in that which is won in lawful war;
God himself owns the title, the Lord thy God gives
it thee, and therefore he must be owned in it, Ps.
44. 3.
III. The nations of Canaan are excepted from
the merciful provisions made by this law. Rem
nants might be left of the cities that were very far
off, (v. 15.) because by them they were not in so
much danger of being infected with idolatry; nor
was their country so directly and immediately in •
tended in the promise. But of the cities which
were given to Israel for an inheritance, no remnants
must be left of their inhabitants, (v. 16.) for it put
a slight upon the promise, to admit Canaanites to
share with them in the peculiar land of promise.

y"

656

DEUTERONOMY, XXI.

And for another reason they must be utterly de
stroyed, v. 17. Because since it could not be ex
pected that they should be cured of their idolatry,
if they were left with that plague-sore upon them,
they would be in danger of infecting God's Israel,
who were too apt to take the infection, v. 18, They
will teach you to do after their abominations, to in
troduce their customs into the worship of the God
of Israel, and by degrees to forsake him and to wor -
ship false gods; for those that dare violate the se
cond commandment, will not long keep to the first
Strange worships open the door to strange deities.
Lastly, Care is here taken, that in the besieging
of cities there should not be any destruction made
of fruit-trees, v. 19, 20. In those times, when be
siegers forced their way not, as now, with bombs
and cannon-ball, but with battering rams, they had
occasion for much timber in carrying on their
sieges: now because, in the heat of war, men are
not apt to consider, as the,y ought, the public good,
it is expressly provided that fruit-trees should not
be used as timber-trees. That reason, for the tree
of the field is man's, (the word life, we supply,) all
the ancient versions, the Septuagint, Targums, &c.
read, For is the tree of the field a man? Or> Ptie
tree of the field is not a man, that it should come
against thee in the siege, or, retire from thee into the
bulwark. " Do not brutishly vent thy rage against
the trees that can do thee no harm." But our trans
lation seems most agreeable to the intent of the
law; and it teaches us, 1. That God is a better
Friend to man than he is to himself; and God's law,
which we are apt to complain of as a heavy yoke,
consults our interest and comfort, while our own ap
petites and passions, which we are so indulgent of,
are really enemies to our welfare. The intent of
many of the divine precepts is, to restrain us from
destroying that wKich is our life and food. 2. That
armies, and their commanders, are not allowed to
make what desolation they please in the countries
that are the seat of war. Military rage must al
ways be checked and ruled with reason. War,
though carried on with ever so much caution, is de
structive enough, and should not be made more so
than is absolutely necessary. Generous spirits will
show themselves tender, not only of men's lives,
but of their livelihoods; for though the life is more
than meat, yet it will soon be nothing without meat.
3. The Jews understand this as a prohibition of all
wilful waste upon any account whatsoever. No
fruit-tree is to be destroyed, unless it be barren,
and cumber the ground. " Nay," they maintain,
" whoso wilfully breaks vessels, tears clothes, stops
wells, pulls down buildings, or destroys meat, trans
gresses this law, Thou shall not destroy. " Christ
took care that the broken meat should be gathered
up, that nothing might be lost Every creature of
God is good, and as nothing is to be refused, so no
thing is to be abused. We may live to want what
w- carelessly waste.
CHAP. XXI.
In this chapter provision is made, I. For the putting away
ofthe guilt of blood from the land, when he that shed it,
was fled from justice, v. I . . 9. II. For the preserving of
the honour of a captive-maid, v. 10 . . 14. III. For the
securing of the right of a first-born son, though he were
not a favourite, v. 15 , . 17. IV. For the restraining and
punishing of a rebellious son, v. 18. .21. V. For the
maintaining of the honour of human bodies, which must
not be hanged in chains, but decently buried, even the
bodies of the worst malefactors, v. 22, 23.
1. TF one be found slain in the land which
JL the Lord thy God giveth thee to pos
sess 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 which is next unto the
slain man, even the elders of that city, shall
take a heifer which hath not been wrought
with, and which hath not drawn in the
yoke ; 4. And the elders of that city shall
bring down the heifer unto a rough valley,
which is neither eared nor sown, and shall
strike off the heifer's neck there in the val
ley : 5. And the priests the sons of Levi
shall come near, (for them the Lord thy
God hath chosen to minister unto him, and
to bless in the name of the Lord,) and by
their word shall every controversy and
every stroke be tried. 6. And all the elders
of that city, that are next unto the slain
man, shall wash their hands over the heifer
that is beheaded in the valley : 7. And they
shall answer and say, Our hands have not
shed this blood, neither have our eyes seen
it. 8. Be merciful, O Lord, unto thy peo
ple Israel, whom thou hast redeemed ; and
lay not innocent blood unto thy people of
Israel's charge. And the blood shall be
forgiven them. 9. So shalt thou put away
the guilt of innocent blood from among you,
when thou shalt do that which is right in the
sight of the Lord.
Care had been taken by some preceding laws for
the vigorous and effectual prosecution of a wilful
murderer, (ch. 19. 11, &c.) the putting of whom
to death was the putting away of the guilt of blood
from the land; but if that could not be done, the
murderer riot being discovered, they must not think
that the land was in no danger of contracting any
pollution, because it was not through any neglect
of their's that the murderer was unpunished; no, a
great solemnity is here provided for the putting
away of the guilt, as an expression of their dread
and detestation of that sin.
I. The case supposed is, that one is found slain,
and it is not known who slew Mm, v.X. The provi
dence of God has sometimes wonderfully brought
to light these hidden worlds of darkness, and by
strange occurrences the sin of the guilty has found
them out: insomuch that it is become a proverb,
Murder will out; but it is not always so; now and
then the Devil's promises of secrecy and impunity
in this world are made-good; yet it is but for awhile:
there is a time coming, when secret murders will
be discovered; the earth shall disclose her blood,
(Isa. 26. 21.) upon the inquisition which justice
makes for it; and an eternity coming, when they
that escaped punishment from men, will lie under
the righteous judgment of God. And the impunity
with which so many murders and other wicked
nesses are committed in this world, makes it neces
sary that there should be a day of judgment, to
require that which is past, Eccl. 3. 15.
II. Directions are given concerning what is to be
done in this case. It is taken for granted that a
diligent search has been made for the murderer,
witnesses examined, and circumstances strictly in
quired into, that if possible they might find out the
guilty person; but if, after all, they could not trace
it out, nor fasten the charge upon any, then,
1. The elders of the next city (that had a court

DEUTERONOMY, XXI.

657

ol three and twenty in it) were to concern them
selves about this matter. If it were doubtful which
city was next, the great Sanhedrim were to send
commissioners to determine that matter, by an ex
act measure v. 2, 3, Note, Public persons must be
solicitous about the public good: and those that are
in power and reputation in cities, must lay out
themselves to redress grievances, and reform what
is amiss in the country and neighbourhood that lie
about them. Those that are next to them, should
have the largest share of their good influence, as
ministers of God for good.
. 2. The priests and Levites must assist and pre
side in this solemnity, (v. 5.) that they might direqt
the management of it in all points according to the
law, and particularly might be the people's mouth
to God in the prayer that was to be put up on this
sad occasion, f. 8. God being Israel's King, his
ministers must be their magistrates, and by their
word, as the" mouth of the court, and learned in
the laws, every controversy must be tried. It was
their privilege that they had such guides, over
seers, and rulers, and their duty to make use of
them upon all occasions, especially in sacred things,
as this was.
3. They were to bring a heifer down into a rough
and unoccupied valley, and to kill it there, v. 3, 4.
This was not a sacrifice, (for it was not brought
to the altar,) but a protestation, that thus they
would put the murderer to death, if they had him
in their hands. The heifer must be one that had
not drawn in the yoke, to signify (say some) that
the murderer was a son of Belial; it must be brought
into a rough valley, to signify the horror of the fact,
and that the defilement which blood brings upon a
land, turns it into barrenness. And the Jews say,
that unless, after this, the murderer was found out,
this valley where the heifer was killed, was never
to be tilled or sawn.
4. The elders were to wash their hands in water
over the heifer that was killed, and to profess, not
only that they had not shed this innocent blood
themselves, but that they knew not who had, (v.
6, 7. ) nor had knowingly concealed the murderer,
helped him to make his escape, or had been any
way aiding or abetting. To this custom David al
ludes, Ps. 20. 6, I will wash my hands in innocen
cy; but if Pilate had any eye to it, (Matth. 27. 24.)
he wretchedly misapplied it, when he condemned
Christ, knowing him to be innocent, and yet ac
quitted himself from the guilt of innocent blood.
Protestatio non valet contra factum — Protestations
are of no avail when contradicted by fact.
5. The priests were to pray to God for the coun
try and nation, that God would be merciful to them,
and not bring upon them the judgments which the
connivance at the sin of murder would deserve, v.
8. It might be presumed that the murderer was
either one of their city, or was now harboured in
their city; and therefore they must pray that they
might not fare the worse for his being among them,
Numb. 16. 22. Be merciful, 0 Lord, to thy peo
ple Israel. Note, When we hear of the wicked
ness of the wicked, we have need to cry earnestly
to God for mercy for our land, which groans ¦ and
trembles under it. -We must empty the measure
py our prayers, which others are filling by their
sins. Now this solemnity was appointed, (1.) That it
might give occasion to common and public discourse
concerning the murder, which perhaps might some
way or other occasion the discovery of it (2.) That
it might possess people with a dread of the guilt of
blood; which defiles not only the conscience of him
that sheds it, (this should engage us all to pray with
David, Deliver. me from blood guiltiness,) but the
land in which it is shed. It cries to the magistrate
Vol. I.-40

for justice on the criminal; and if that cry be not
heard, it cries to heaven for judgment on the land.
If there must be so much care employed to save
the land from guilt, when the murderer was not
known, it was certainly impossible to secure it from
guilt, if the murderer was known and yet protected.
All would be taught, by this solemnity, to use their
utmost care and diligence to prevent, discover, and
punish, murder. Even the heathen mariners
dreaded the guilt of blood, Jon. 1. 14. (3.) That
we might all learn to take heed of partaking in
other men's sins, and making ourselves accessaiy to
them ex post facto — after tlie fact, by countenanc
ing the sin or sinner, and not witnessing against it in
our places. We have fellowship with the unfruit
ful works of darkness, if we do not reprove them
rather, and bear our testimony against' them; the
repentance of the church of Corinth for the sin of
one of their members, produced such a carefulness,
such a clearing of themselves, such a holy indigna
tion, fear and revenge, (2 Cor, 7. 11.) as were sig
nified by the solemnity here appointed.
10. When thou goest forth to war against
thine enemies, and the Lord thy God hath
delivered them into thine hands, and ihou
hast taken them captive, 11. 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
shalt bring her home to thine house ; and
she shall shave her head, and pare her
nails; 13. And she shall put the raiment
of her captivity from off her, and shall re
main in thine house, and bewail her father
and her mother a full month: and after
that thou shalt go in unto her, and be her
husband, and she shall be thy wife 1 4.
And it shall be, if thou have no delight in
her, then thou shalt let her go whither she
will ; but thou shalt not sell her at all for
money, thou shalt not make merchandise of
her, because thou hast humbled her.
By this law a soldier is allowed to marry his cap
tive, if he pleased. For the hardness of their
hearts, Moses gave them this permission, lest, if
they had not liberty given them to marry such, they
should have taken liberty to defile themselves with
them, and by such wickedness the camp would
have been troubled. The man is supposed to have
a wife already, and to take this wife for a secondary
wife, as the Jews called them. This indulgence
of men's inordinate desires, in which their hearts
walked after their eyes, is by no means agreeable to
the law of Christ, which therefore in this respect,
among others, far exceeds in glory the law of Mo
ses. The gospel permits not him that has one wife,
to take another, for from the beginning it was not
so: the gospel forbids looking upon a woman, though
a beautiul one, to lust after her, and commands the
mortifying and denying of all irregular desires,
though it be as uneasy as the cutting off of a right
hand'; so much does our holy religion, more than
that of the Jews, advance the honour, and support
the dominion, of the soul over the body, the spirit
over the flesh, consonant to the glorious discovery
it makes of life and immortality, and the better
hope. But though military men were allowed this liber -
ty, yet care is here taken that they should not abuse
it; that is,

658

Deuteronomy, xxi.

I. That they should not abuse themselves by do
ing it too hastily, though the captive was ever so
desirable. " If thou wouldest have her to thy wife,
(v. 10, 11. ) it is true, thou needest not ask her pa
rents' consent, for she is thy captive, and is at thy
disposal. But, 1. Thou shalt have no familiar in
tercourse, till thou hast married her." This allow
ance was designed to gratify, not a filthy brutish
lust, in the heat and fury of its rebellion against rea
son and virtue, but an honourable and generous af
fection to a comely and amiable person, though in
distress; therefore he may make her his wife if he
will, but he must not deal with her as with a harlot.
2. " Thou shalt notimarry her of a sudden, but keep
her a full month in thyhouse," v. 12, 13. This he
must do, either, (l.)That he may try to take his
affection off from her; for he must know, that,
though in marrying her he does not do ill, (so the
law then stood,) yet, in letting her alone, he does
much better. Let her therefore shave her head,
that he might not be enamoured with her locks,
and let her nails grow, (so the margin reads it,) to
spoil the beauty of her hand. Quicquid amas cupias
non placuisse nimis — We should moderate our affec
tion for those things which we are tempted to love
inordinately. Or rather, (2.) This was done in to
ken of her renouncing idolatry, and becoming a
proselyte to the Jewish religion. The shaving of
her head, the paring of her nails, and the changing
of her apparel, signified her putting off her former
conversation, which was corrupt in her ignorance,
that she might become a new creature. She must
remain in his house to be taught the good know
ledge of the Lord,, and worship of him : the Jews
say that if she refused and continued obstinate in
idolatry, he must not marry her. Note, The pro
fessors of religion must not be unequally yoked with
unbelievers, 2 Cor. 6. 14.
II. It is likewise provided that they should not
abuse the poor captive. 1. She must have time to
bewail her father and mother, from whom she was
separated, and without whose consent and blessing
she is now likely to be married, and perhaps to a
common soldier of Israel, though in her country
ever so nobly born and bred. To force a marriage
till these sorrows were digested, and in some mea
sure got over, and she was better reconciled to the
land of her captivity, by being better acquainted
with it, would be very unkind. She must not be
wail her idols, but be glad to part with them; to
her near and dear relations only her affection must
be thus indulged. 2. If, upon second thoughts, he
that had brought her to his house with a purpose to
marry her, changed his mind and would not marry
her, he might not make merchandise of her, as of
his other prisoners, but must give her liberty to
return, if she pleased, to her own country, because
he had humbled her, and afflicted her, by raising
expectations, and then disappointing them; (v. 14.)
having made a fool of her, he might not make a
prey of her. This intimates how binding the laws
of justice and honour are, particularly in the pre
tensions of love, the courting of affections, and the
promises of marriage, which are to be looked upon
as solemn things that have something sacred in
them, and therefore are not to be jested with.
15. If a man have two wives, one be
loved, and another hated, and they have
borne him children, both the beloved and
the hated; and if the first-born son be hers
that was hated: 16. Then it shall be,
when he maketh his sons to inherit that
which he hath, that he may not make the
son of the beloved first-born before the son

of the hated, which is indeed the first-born.
17. But he shall acknowledge the son of
the hated for the first-born, by giving him a
double portion of all that he hath: for he is
the beginning of his strength ; the right of
the first-born is his.
This law restrains men from disinheriting their
eldest sons, out of mere caprice, and without just
provocation. 1. The case here put, (v. 15. ) is very instructive.
(1.) It shows the great mischief of having more
wives than one, which the law of Moses did not re
strain, probably, in hopes that men's own experi
ence of the great inconvenience of it in families,
would at last put an end to it, and make them a law
to themselves. Observe the supposition here, If a
man have two wives, it is a thousand to one but one
of them is beloved and the other hated, that is,
manifestly loved less, as Leah was by Jacob, and
the effect of this cannot but be strifes and jealousies,
envy, confusion, and every evil work, which could
not but create a constant uneasiness and vexation to
the husband, and involve him both in sin and
trouble. Those do much better consult their own
ease and satisfaction, who adhere to God's law, than
those who indulge their own lusts. (2. ) It shows
how Providence commonly sides with the weakest,
and gives more abundant honour to that part which
lacked; for the first-born son is here supposed to be
her's that was hated, it was so in Jacob's family,
because the Lord saw that Leah was hated, Gen.
29. 31. The great Householder wisely gives to
each his dividend of comfort; if one had the honour
to be the beloved wife, it often proved that the
other had the honour to be the mother of the first
born. 2. The law in this case is still binding to parenj^
they must give their children their right withost
partiality. In the case supposed, the eldest sanj"
though the son of the less beloved wife, must have
his birth-right privilege, which was a double por
tion of the father's estate, because he was the be
ginning of his strength, that is, in him his family
began to be strengthened, and his quiver began to
be filled with the arrows of a mighty man, (Ps.
127. 4.) and therefore the right of the first-born is
Ms, v. 16, 17. Jacob had indeed deprived Reuben
of his birth-right, and given it to Joseph, but it was
because Reuben had forfeited the birth-right by his
incest, not because he was the son of the hated;
now lest that which Jacob did justly, should be
drawn into a precedent, for others to do the same
thing unjustly, it is here provided that when the
father makes his will, or otherwise settles his es
tate, the child shall not fare the worse for the
mother's unhappiness in having less of her hus
band's love, for that was not the child's fault. Note,
(1.) Parents ought to make no other difference in
dispensing their affections among their children,
than what they see plainly God makes in dispensing
his grace among them. (2.) Since it is the provi
dence of God that makes heirs, the disposal of pro
vidence in that matter must be acquiesced in, and
not opposed. No son should be abandoned by his
father, till he manifestly appear to be abandoned of
God, which is hard to say of any while there is life.
18. If a man have a stubborn and re
bellious son, which will not obey the voice
of his father, or the voice of his mother, and
that, when they have chastened him, will
not hearken unto them; 19. Then shall
his father and his mother lay hold on him,

DEUTERONOMY, XXI.

659

and bring him out unto the elders of his
i.'ity, and unto the gate of his place : 20.
And they shall say unto the eiders of his
city, This our son is stubborn and rebel
lious ; 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. 22. And if a man have com
mitted a sin worthy of death, and he be to
be put to death, and thou hang him on a
tree; 23. His body shall not remain all
night upon the tree, but thou shalt in any
wise bury him that day; (for he that is
hanged is accursed of God ;) that thy land
be not defiled, which the Lord thy God
giveth thee for an inheritance.
Here is,
I. A law for the punishing of a rebellious son.
Having in the former law provided that parents
should not deprive their children of their right, it
was fit that it should next be provided that children
withdraw not the honour and duty which are owing
to their parents, for there is no partiality in the
divine law.
Observe, 1. How the criminal is here described.
He is a stubborn and rebellious son, v. 18. No
child was to fare the worse for the weakness of his
capacity, the slowness or dulness of his understand
ing, but for his wilfulness and obstinacy. If he
carry himself proudly and insolently toward his
parents, contemn their authority, slight their re
proofs and admonitions, disobey the express com
mands they give him for his own good, hate to be
reformed by the correction they give him, shame
their family, grieve their hearts, waste their sub
stance, and threaten to ruin their estate by riotous
living; this is a stubborn and rebellious son. He is
particularly supposed (v. 20.) to be a glutton or a
drunkard. This intimates either, (1.) That these
were sins which his parents did in a particular man
ner warn him against, and therefore that in these
instances there was a plain evidence that he did
not obey their voice. Lemuel had this charge from
his mother, Prov. 31. 4. Note, In the education
of children, great care should be taken to suppress
all inclinations to drunkenness, and to keep them
out of the way of temptations to it; in order here
unto they should be possessed betimes with a dread
and detestation of that beastly sin, and taught be
times to deny themselves. Or, (2. ) That his being
a glutton and a drunkard was the cause of his in
solence and obstinacy toward his parents. Note,
There is nothing that draws men irito all manner
of wickedness, and hardens them in it, more cer
tainly and fatally, than drunkenness does. When
men take to drink, they forget the law, (Prov. 31.
5.) even that fundamental law of honouring pa
rents. 2. How this criminal is to be proceeded against.
His own father and mother are to be his prosecutors,
v. 19, 20, They might not put him to death them
selves, but they must complain of him to the elders
of the city, and the complaint must needs be made
with a sad heart, This our son is stubborn and re
bellious Note, Those that give up themselves to
vice and wickedness, and will not be reclaimed,
forfeit their interest in the natural affections of their
nearest relations; the instruments of their being
justly become the instruments of their destruction.

The children that forget their duty must thank
themselves and not blame their parents, if they are
regarded with less and less affection. And how
difficult soever tender parents now find it to recon
cile themselves to the just punishment of their re
bellious children, in the day of the revelation of the
righteous judgment of God, all natural affection
will be so entirely swallowed up in divine love, that
they will acquiesce even in the condemnation of
those children, because God will be therein for ever
glorified. 3. What judgment is to be executed upon him;
he must be publicly stoned to death by the men of
his city, v. 21. And thus, (1.) The paternal au
thority was supported, and God, our common
Father, showed himself jealous for it, it being one
of the first and most ancient streams derived from
him that is the Fountain of all power. (2.) This
law, if duly executed, would early destroy the
wicked of the land, (Ps. 101. 8. ) and prevent the
spreading of the gangrene, by cutting off the cor
rupt part betimes; for those that were bad members
of families, would never make good members of
the commonwealth. (3.) It would strike an awe
upon children, and frighten them into obedience to
their parents, if they would not otherwise be
brought to their duty, and kept in it. All Israel
shall hear. The Jews say, "The elders that con
demned him, were to send notice of it in writing
all the nation over, In such a court, such a day, we
stoned such a one, because he was a stubborn and
rebellious son." And I have sometimes wished,
that as in all our courts there is an exact record kept
of the condemnation of criminals in perpetuam rei
memoriam — that the memorial may never be lost,
so there might be public and authentic notice given
in print to the kingdom, of such condemnations,
and the executions upon them, by the elders them
selves, in terrorem — that all may hear and fear.
II. A law for the burying of the bodies oi male
factors that were hanged, v. 22. The hanging of
them by the neck till the body was dead, was not
used at all among the Jews, as with us; but of such
as were stoned to death, if it were for blasphemy,
or some other very execrable crime, it was usual,
by order of the judges, to hang up the dead bodies
upon a post, for some time, as a spectacle to the
world, to express the ignominy ofthe crime, and to
strike the greater terror upon others, that they
might not only hear and fear, but see and fear.
Now it is here provided that whatever time of the
day they were thus hung up, at sun-set they should
be taken down and buried, and not left to hang out
all night; sufficient (says the law) to such a man is
this punishment; hitherto let it go, but no further.
Let the malefactor and his crime be hid in the
grave. Now, 1. God would thus preserve the honour of
human bodies and tenderness towards the worst of
criminals. The time of exposing dead bodies
thus, is limited, for the same reason that the num
ber of stripes was limited by another law, lest thy
brother seem vile unto thee. Punishing beyond
death God reserves to himself; as for man, there is
no more that he can do. Whether therefore the
hanging of malefactors in chains, and setting up
their heads and quarters, be decent among chris
tians that look for the resurrection of the body, may
perhaps be worth considering. 2. Yet it is plain
there was something ceremonial in it; by the law
of Moses, the touch of a dead body was defiling,
and therefore dead bodies must not be left hanging
up in the country, because, by the same rule, that
would defile the land. But, 3. There is one reason
here given which has reference to Christ. He that
is hanged, is accursed of God, that is, it is the
highest degree of disgrace and reproach that can

660

DEUTERONOMY, XXII.

be done to a man, and proclaims him under the
curse of God as much as any external punishment
can. They that see him thus hang between heaven
and earth, will conclude him abandoned of both,
and unworthy of either; and therefore let him not
hang all night, for that will carry it too far. Now
the apostle showing how Christ has redeemed us
from the curse of the law, by being himself made a
curse for us, illustrates it by comparing this brand
here put on him that was hanged on a tree, with the
death of Christ, Gal. 3. 13. ; Moses, by the Spirit,
uses this phrase of being accursed of God, when he
means no more than being treated most ignomini-
ously, that it might afterward be applied to the
death of Christ, and might show that in it he under
went the curse of the law for us, which is a great
enhancement of his love, and a great encourage
ment to our faith in him. And (as the excellent
Bishop Patrick well observes) this passage is ap
plied to the death of Christ, not only because he
bare our sins and was exposed to shame, as these
malefactors were that were accursed of God, but
because he was in the evening taken down from the
accursed tree and buried, (and that by the particu
lar care of the Jews, with an eye to this law, John
19. 31. ) in token that now, the guilt being removed,
the law was satisfied, as it was when the malefactor
had hanged till sun-set; it demanded no more.
Then he ceased to be a curse, and those that are
his. And as theiand of Israel was pure and clean,
when the dead body was buried, so the church is
washed and cleansed by the complete satisfaction
which thus Christ made.
CHAP. XXII.
The laws of this chapter provide, I. For the preservation
of charity and good neighbourship, in the care of strayed
or fallen cattle, v. 1..4. II. For the preservation of
order and distinction ; that men and women should not
wear one another's clothes, (v. 5.) and that other need
less mixtures should be avoided, v. 9. .11. III. For the
preservation of birds, v. 6, 7. IV. Of life, v. 8._ V. Of
the commandments, v. 12. VI. Of the reputation of a
wife abused, if she were innocent, (v. 13 . . 19.) but for
her punishment, if guilty, v. 20, 21 . VII. For the pre
servation of the chastity of wives, v. 22. Virgins be
trothed, (v. 23. . 27.) or not betrothed, v. 28, 29. And
lastly, against incest, v. 30.
1. MT^HOU shalt not see thy brother's ox
JL or his sheep go astray, and hide
thyself from them : thou shalt in. any case
bring them again unto thy brother. 2. And
if thy brother be not nigh unto thee, or if
thou know him not, then thou shalt bring it
unto thine own house, and it shall be with
thee until thy brother seek after it, and thou
shalt restore it to him again. 3. In like
manner shalt thou do with his ass ; and so
shalt thou do with his raiment; and with
all lost things of thy brother's, which he
hath lost, and thou hast found, shalt thou do
likewise : thou mayest not hide thyself. 4.
Thou shalt not see thy brother's ass or his
ox fall down by the way, and hide thyself
from them: thou shalt surely help him to
lift them up again.
The kindness that was commanded to be shown
in reference to an enemy, (Exod. 23. 4, &c.) is here
required to be much more done for a neighbour,
though he were not an Israelite, for the law is con
sonant to natural equity.
1. That strayed cattle should be brought back,
either to the owner, or to the pasture out of which

they had gone astray, v. 1, 3. This must be done,
in pity to the very cattle, which, while they wan
dered, were exposed; and in civility and respect to
the owner, nay, and in justice to him, for it was do
ing as we would be done by, which is one of the funda
mental laws of equity. Note, Religion teaches us to
be neighbourly, and to be ready to do all good offices,
as we have opportunity, to all men. In doing this,
(1. ) They must not mind trouble; but if they knew
not who the owner was, must bring it back them
selves; for if they should only send notice to the
owner to come and look after it himself, some mis
chief might befall it ere he could reach it. (2. )
They must not mind expense: but if they knew
not who the owner was, they must take it home,
and feed it till the owner was found. If such
care must be taken of a neighbour's ox or ass
going astray, much more of himself going astray
from God and his duty; we should do our utmost
to convert him (Jam. 5. 19.) and restore him,
considering ourselves, Gal. 6. 1.
2. That lost goods should be brought to the
owner, v. 3. The Jews say, " He that found the
lost goods, was to give public notice of them by
the common crier three or four times," accord
ing to the usage with us; if the owner could not
be found, he that found the goods might convert
them to his own use; but (say some learned wri
ters in this case) he would do very well to give
the value of the goods to the poor.
3. That cattle in distress should be helped, v.
4. This must be done, both in compassion to the
brute-creatures, for a merciful man regardeth the
life of a beast, though it be not his own, and in love
and friendship to our neighbour, not knowing how
soon we may have occasion for his help. If one
member may say to another, "I have at present
no need of thee," it cannot say, "I never shall."
5. The woman shall not wear that which
pertaineth unto a man, neitiier shall a man
put on a woman's garment : for all that do
so are abomination unto the Lord thy God.
6. If a bird's nest chance to be before thee
in the way in any tree, or on the ground,
whether they be young ones or eggs, and the
dam sitting upon the young or upon the
eggs, thou shalt not take the dam with the
young : 7. But thou shalt in any wise let
the dam go, and take the young to thee ;
that it may be well with thee, and that thou
mayest prolong' thy days. 8. When thou
buildest a new house, then thou shalt make
a battlement for thy roof, that thou bring
not blood upon thine house, if any man fall
from thence. 9. Thou shalt not sow thy
vineyard with divers seeds; lest the fruit of
thy seed which thou hast sown, and the
fruit of thy vineyard, be defiled. 1 0. Thou
shalt not plough with an ox and an ass to
gether. 1 1 . Thou shalt not wear a garment
of divers sorts, as of woollen and linen to
gether. 12. Thou shalt make thee fringes
upon the four quarters of thy vesture, where
with thou coverest thyself.
Here are several laws in these verses, which
seem to stoop very low, and to take cognizance
of things mean and minute; men's laws commonly
do not so; De minimis non curat lex — The law
takes no cognizance of little things; but because

DEUTERONOMY, XXII.

661

God's providence extends itself to the smallest
affairs, his precepts do so, that even in them we
may be in the fear ofthe Lord, as we are under his
eye and care. And yet the significancy and ten
dency of these statutes, which seem little, are such,
that, notwithstanding their minuteness, being found
among the things of God's law, which he has
written to us, they are to be accounted great things.
I. The distinction of sexes by the apparel is
to be kept up, for the preservation of our own
and our neighbour's chastity, v. 5. Nature itself
teaches that a difference be made between them in
their hair, (1 Cor. 11. 14.) and by the same rule in
their clothes, which therefore ought not to be con
founded, either in ordinary wear, or occasionally.
To befriend a lawful escape or concealment, it may
be done; but whether for sport, or in the acting of
plays, is justly questionable. Some think it refers
to the idolatrous custom of the Gentiles: in the wor
ship of Venus, women appeared in armour, and
men in women's clothes; this, as other such super
stitious usages, is here said to be an abomination to
the Lord. 2. It forbids the confounding of the dis
positions and affairs of the sexes: men must not be
effeminate, nor do the women's work in the house,
nor must women be viragos, pretend to teach, or
usurp authority, 1 Tim. 2. 11, 12. 3. Probably,
this confounding of garments had been used to gain
opportunity of committing uncleanness, and is there
fore kept forbidden; for those that would be kept
from sin, must keep themselves from all occasions
of it and approaches to it.
II. In taking a bird's nest, the dam must be let
go, v. 6, 7. The Jews say, " This is the least of
all the commandments of the law of Moses, and yet
the same promise is here made to the observance of
it, that is made to the keepingof the fifth command
ment, which is one of the greatest, that it may be
well with thee, and that thou mayest prolong thy
days; for as disobedience in a small matter shows a
very great contempt of the law, so obedience in a
small matter shows a very great regard to it. He
that let go a bird out of his hand, (which was worth
two in the bush,) purely because God bid him, in
that made it to appear that he esteemed all God's
precepts concerning all things to be right, and that
he could deny himself rather than sin against God.
But doth God take care for birds? 1 Cor. 9. 9.
Yes, certainly; and perhaps to this law our Sav
iour alludes, Luke 12. 6, Are not five sparrows
sold for two farthings; and not one of them is
forgotten before God? This law, 1. Forbids us
to be cruel to the brute creatures, or to take a
pleasure in destroying them. Though God has
made us wiser than the fowls of heaven, and given
us dominion over them, yet we must not abuse
them, nor rule them with rigour. Let go the
dam to breed again; destroy it not, for a blessing
is in it, Isa. 65. 8. 2. It teaches us compassion to
those of our own kind, and to abhor the thought of
every thing that looks barbarous and cruel, and ill-
natured, especially toward those of the weaker and
tender sex, which always ought to be treated with
the utmost respect, in consideration of the sorrows
wherein they bring forth children. It is spoken
of as an instance of the most inhuman cruelty,
that the mother was dashed to pieces upon her chil
dren, (Hos. 10. 14.) and that the women with
child were ript up, Amos 1. 13. 3. It further
intimates, that we must not take advantage against
any, from their natural affection, and the tender
ness of their disposition, to do them an injury.
The dam could not have been taken, if her con
cern for her eggs or young (unlike to the os
trich) had not detained her upon the nest, when
otherwise she could easily have secured herself
by flight. Now, since it is a thousand pities that

she should fare the worse for that which is her
praise, the law takes care that she shall be let
go. The remembrance of this may, perhaps, some
time or other, keep us from doing a hard or un
kind thing to those whom we have at our mercy.
III. In building a house, care must be taken to
make it safe, that none might receive mischief by
falling from it, v. 8. The roofs of their houses
were flat for people to walk on, as appears by many
scriptures; now, lest any, through carelessness,
should fall off them, they must compass them with
battlements, which (the Jews say) must be three
feet and a half high; if this were not done, and
mischief followed, the owner, by hisneglect, brought
the guilt of blood upon his house. See here, 1.
How precious men's lives are to God, who protects
them, not only by his providence, but by his law.
2. How precious, therefore, they ought to be to us,
and what care we should take to prevent hurt com
ing to any person. The Jews say, that by the equity
of this law they are obliged (and so are we too) to
fence, or remove every thing by which life may be
endangered, as to cover draw-wells, keep bridges
in repair, and the like; lest if any perish through
our omission, their blood be required at our hand.
IV. Odd mixtures are here forbidden, v. 9, 10.
Much of this we met with before, Lev. 19. 19.
There appears not any thing at all of moral evil in
these things, and therefore we now make no con
science of sowing wheat and rye together, plough
ing with horses and oxen together, and of wearing
linsey-woolsey garments; but hereby is forbidden
either, 1. A conformity to some idolatrous customs
of the heathen; or, 2. That which is contrary to
the plainness and purity of an Israelite. They must
not gratify their own vanity and curiosity by putting
those things together, which the creator in infinite
wisdom had made asunder; they must not be un
equally yoked with unbelievers; nor mingle them
selves with the unclean, as an ox with an ass. Nor
must their profession and appearance in the world
be motley, or parti-colom-ed, but all of a piece, all
of a kind.
V. The law concerning fringes upon their gar
ments, and memorandums of the commandments,
which we had before, (Numb. 15. 38, 39. ) is here
repeated, v. 12. By these they were distinguished
from other people, so that it might be said, upon
the first sight, There goes an Israelite; which
taught them not to be ashamed of their country, or
the peculiarities of their religion, how much soever
their neighbours looked upon them and it with con
tempt: and they were also put in mind of the pre
cepts, upon the particular occasions to which they
had reference; and perhaps the law is repeated
here, because the precepts immediately foregoing
seemed so minute, that they were in danger of being
overlooked and forgotten. The fringes will remind
you not to make your garments of linen and woollen,
v. 11. 1 3. If any man take a wife, and go in
unto her, and hate her, 1 4. And give occa
sions of speech against her, and bring up an
evil name upon her, and say, I took this wo
man, and, when I came to her, I found her
not a maid : 15. Then shall the father ofthe
damsel, and her mother, take and bring
forth the tokensof the damsel's virginity unto
the elders ofthe 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, say-

b62

DEUTERONOMY, XXII.

ing, 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 a hundred shekels of silver, and give
them unto the father of the damsel, because
he hath brought up an evil name upon a
virgin of Israel : and she shall be his wife ;
he may not put her away all his days. 20.
But if this thing be true, and the tokens of
virginity be not found for the damsel : 21 .
Then they shall bring out the damsel to the
door of her father's house, and the men of
her city shall stone her with stones that she
die ; because she hath wrought folly in Is
rael, to play the whore in her father's house :
so shalt thou put evil away from among
you. 22. If a man be found lying with a
woman married to a husband, then they
shall both of them die, both the man that
lay with the woman, and the woman : so
shalt thou put away evil from Israel. 23.
If a damsel that is a virgin be betrothed unto
a husband, and a man find her in the city,
and he 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 liis neighbour's wife : so thou
shalt put away evil from among you. 25.
But if a man find a betrothed damsel 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 worthy of death : for as when a man riseth
against his neighbour, 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 hum
bled her, he may not put her away all his
days. 30. A man shall not take his father's
wife, nor discover his father's skirt.
These laws relate to the seventh commandment,
laying a restraint, by laying a penalty, upon those
fleshly lusts which war against the soul.
I. If a man, lusting after another woman, to get
rid of his wife, slander her and falsely, accuse her,
as not having the virginity she pretended to when
he married her, upon the disproof of his slander,
he must be punished, v. 13 . . 19. What the mean
ing of that evidence is, by which the husband's ac
cusation was to be proved false, the learned are not

agreed, nor is it all necessary to inquire— they for
whom this law was intended, no doubt, understood
it: it is sufficient for us to know that this wicked
husband, who had thus endeavoured to ruin the re
putation of his own wife, was to be scourged, and
fined, and bound up from ever divorcing the wife
he had thus abused, v. 18, 19. Upon this dislike
of her, he might have divorced her, if he had
pleased, by the permission of the law, (ch. 24. 1.)
but then he must have given her her dowry; if
therefore, to save that, and to do her the greater
mischief, he would thus destroy her good name, it
was fit that he should be severely punished for it,
and for ever after forfeit the permission to divorce
her. Observe, 1. The nearer any are in relation
to us, the greater sin it is to belie them, and blemish
their reputation. It is spoken of as a crime of the
highest nature to slander their own mother's son,
(Ps. 50. 20. ) who is next to thyself, much more to
slander thine own wife, or thine own husband, that
is thyself: it is an ill bird indeed, that defiles its
own nest. 2. Chastity is honour as well as virtue,
and that which gives occasion for the suspicion of
it, is as great a reproach and disgrace as any other
whatsoever: in this matter, therefore, above any
thing, we should be highly tender, both of our own
good name and that of others. 3. Parents must
look upon themselves as concerned to vindicate the
reputation of their children, for it is a branch of
their own.
II. If the woman that was married as a virgin,
were not found to be one, she was to be stoned
to death at her father's door, v. 20, 21. If the
uncleanness had been committed before she was
betrothed, it would not have been punished as a ca
pital crime; but she must die for the abuse she put
upon him Whom she married, being conscious to
herself of her being defiled, while she made him
believe her to be a chaste and modest woman. But
some think that her uncleanness was punished with
death, only in case it was committed after she was
betrothed, supposing there were few come to ma
turity but what were betrothed, though not yet
married. Now, 1. This gave a powerful caution to
young women to flee fornication, since, however
concealed before, so as not to mar their marriage,
it would, very likely, be discovered after, to their
perpetual infamy and utter ruin. 2. It is intimated
to parents, that they must by all means possible
preserve their children's chastity, by giving them
good advice and admonition, setting them good
examples, keeping them from bad company, pray
ing for them, and laying them under needful re
straints; because, if the children committed lewd
ness, the parents must have the grief and shame
of the execution at their own door. That phrase
of folly wrought in Israel, was used concerning
this very crime in the case of Dinah, Gen. 34. 7.
All sin is folly, uncleanness especially; but above
all, uncleanness in Israel, by profession a holy peo
ple. III. If any man, single or manned, lay with a
married woman, they were both to be put to death,
v. 22. This law we had before, Lev. 20. 10. For
a married man to lie with a single woman, was not
a crime of so high a nature, nor was it punished with
death, because not introducing a spurious brood in
to families, under the character of legitimate chil
dren. IV. If a damsel were betrothed and not married,
she was from under the eye of her intended husband,
and therefore she and her chastity were taken under
the special protection ofthe law. 1. If her chastity
were violated by her own consent, she was to be
put to death, and her adulterer with her, v. 23, 24.
And it shall be presumed that she consented, if it
were done in the city, or in any place where, had

DEUTERONOMY, XXIII.

663

she cried out, help might speedily have come in to
prevent the injury offered her. Qui tacet, consen-
tire videtur — Silenee implies consent. Note, It may
be presumed that those willingly yield to a tempta
tion, (whatever they pretend,) who will not use the
•neans and helps they might be furnished with to
avoid and overcome it. Nay, her being found in
the city, a place of company and diversion, when she
should have kept under the protection of her fa
ther's house, w? s an evidence against her, that she
had not that dread of the sin, and the danger of it,
which became a modest woman. N"**. - ney that
needlessly expose themselves v- v-cmptation, justly
suffer for the same if i.c they are aware, they be
eju-nri.E«J <""i .-.-ught by it Dinah lost her hon-
jai, co gratify her curiosity with a sight of the
daughters of the land. By this law the Virgin Ma
ry was in danger of being made a public example,
that is, of being stoned to death, but that God, by
an angel, cleared the matter to Joseph. 2. If she
were forced, and never consented, he that commit
ted the rape was to be put to death, but the damsel
was to be acquitted, v. 25 • • 27. Now if it were
done in the field, out of the hearing of neighbours,
it shall be presumed that she cried out, but there
was none to save her; and besides, her going into the
field, a place of solitude, did not so much expose
her. Now by this law it is intimated to us, (1.)
That we shall suffer only for the wickedness we do,
not for that which is done unto us. That is no sin,
which has not more or less of the will in it. (2.)
That we must presume the best concerning all per
sons, unless the contrary do appear; not only chari
ty, but equity, teaches us to do so. Though none
heard her cry, yet because none could hear it if she
did, it shall be taken for granted that she did. This
rule we should go by in judging of persons and ac
tions, believe all things, and hope all things. (3. )
That our chastity should be as dear to us as our life;
when that is assaulted, it is not at all improper to
cry, Murder, Murder! for, as when a man riseth
against his neighbour, and slayeth him, even so is this
matter. (4.) By way of allusion to this, see what
we are here to do when Satan sets upon us with his
temptations; wherever we are, let us cry aloud to
heaven for help, ( Succurre, Domine, vim patior —
Help me, O Lord, for I suffer violence, J and there
we may be sure to be heard, and answered, as Paul
was, My grace is sufficient for thee.
V. If a damsel not betrothed be thus abused by
violence, he that abused her, should be fined, the
father should have the fine, and if he and the dam
sel did consent, he should be bound to marry her,
and never to divorce her, how much soever she was
below him, and how unpleasing soever she might af
terward be to him, as Tamar was to Amnon, after he
had forced her, v. 28, 29. This was to deter men
from such vicious practices, which it is a shame that
we are necessitated to read and write of.
VI. The law against a man's marrying liis fa
ther's widow, or having any undue familiarity with
his father's wife, is here repeated, (v. 30.1 from
Lev. 18. 8. And, probably, it is intended (as Bishop
Patrick notes) for a short memorandum to them
carefully to observe all the laws there made against
incestuous marriages, this being specified, which is
the most detestable pf all; it is that of which the
apostle says, It is not so much as named among the
Gentiles, 1 Cor. 5. 1.
CHAP. XXIII.
The laws of this chapter provide, 1. For the preserving of
the purity and honour of ithe families .of Israel, by ex
cluding such as would be a disgrace to them, v. 1 . . 8.
II. For the preserving of the purity and honour of the
camp of Israel when it was abroad, v.' 9 . . 14. III. For
the encouraging and entertaining of proselytes, v. 15, 16.
IV. Against whoredom, v. 17, 18. V. Against usury, v.
19, 20. VI. Against the breach of vows, v. 21 . . 23. VII.

What liberty a man might take in his neighbour's field
and vineyard, and what not, v. 24, 25.
l.TTE that is wounded in the stones, or
JLX 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 ofthe Lord. 3. An Ammon
ite or Moabite shall not enter into the con
gregation of the Lord ; even to their tenth ge
neration shall they not enter into the congre
gation ofthe 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 because they hired against thee Ba
laam the son of Beor, of Pethor of Mesopo
tamia, to curse thee. 5. Nevertheless the
Lord thy God would not hearken unto Ba
laam ; but the Lord thy God turned the
curse into a blessing unto thee, because the
Lord thy God loved thee. 6. Thou shalt
not seek their peace nor their prosperity all
thy days for ever. 7. Thou shalt not abhor
an Edomite; for he is thy brother: thou
shalt not abhor an Egyptian, because thou
wast a stranger in his land. 8. The chil
dren that are begotten of them shall enter
into the congregation.of the Lord in their
third generation.
Interpreters are not agreed what is here meant by
entering into the congregation of the Lord, which
is here forbidden to eunuchs and to bastards, Am
monites and Moabites, for ever, but to Edomites
and Egyptians, only till the third generation. 1.
Some think they are hereby excluded from commu
nicating with the people of God in their religious
services; though eunuchs and bastards were owned
as members of the church, and the Ammonites and
Moabites might be circumcised and proselyted to
the Jewish religion, yet they, and their families,
must lie for some time under marks of disgrace,
remembering the rock where they were hewn, and
must not come so near the sanctuary as others'might,
nor have so free a communion with Israelites. 2.
Others think they are hereby excluded from bearing
office in the congregation: none of these must be
elders or judges, lest the honour of the magistracy,
should thereby be stained. 3. Others think they
are excluded only from marrying with Israelites.
Thus the learned Bishop Patrick inclines to under
stand it; yet we find that when this law was put in
execution after the captivity, they separated from
Israel, not only the strange wives, but all the mixed
multitude, see Neh. 13. 1 . . 3. With the daugh
ters of these nations, (though out of the nations of
Canaan,) it should seem, the men of Israel might
marry, if they were completely proselyted to the
Jewish religion; but with the men of these nations
the daughters of Israel might not marry, nor could
the men be naturalized, except as here excepted.
It is plain, in general, that disgrace is here put,
(1.) Upon,, bastards and eunuchs, v. 1, 2. By
bastards here, the Jewish writers understand, not
all that were born of fornication, or out of marriage,
but all that were of those incestuous mixtures,
which are forbidden, Lev. 18. And though it was
not the fault of the issue, yet, to deter people from
those unlawful marriages, and unlawfullusts, it wa*

664

DEUTERONOMY, XX11I.

very convenient that their posterity should thus be
made infamous. By this rule Jephthah, though the
son of a harlot, a strange woman, (Judg. 11. 1, 2.)
yet was not a bastard in the sense of this law. And
as for the eunuchs, though by this law they seemed
to be cast out of the vineyard as dry trees, which
they complain of, (Isa. 56. 3.) yet it is there promis
ed, (v. 5.) that if they took care of their duty to
God, as far as they were admitted, by keeping his
sabbaths, and choosing the things that pleased him,
the want of this privilege should be made up to
them with such spiritual blessings as would entitle
tlvem to an everlasting name.
(2. ) Upon Ammonites and Moabites, the poster
ity of Lot, who, for his outward convenience, had
separated himself from Abraham, Gen. 13. 11.
And we do not find that he or his ever joined them
selves again to the children of the covenant. They
are here cut off to the tenth generation, that is, (as
some think it is explained,) for ever. Compare
Neh. 13. 1. The reason of this quarrel which Is
rael must have with them, so as not to seek their
peace, (v. 6.) is because the unkindness they had
now lately done to the camp of Israel, notwithstan
ding the orders God had given not to distress or vex
them, Deut. 2. 9, 19. [1.] It was bad enough that
they did not meet them with bread and water in the
way, (v. 4. ) that they did not as allies, or at least
as neutral states, bring victuals into their camp,
which they should have been duly paid for. It was
well that God's Israel did not need their kindness,
God himself following them with bread and water.
However, this omission of the Ammonites should
be remembered against their nation in future ages.
Note, God will certainly reckon, not only with
those that oppose his people, but with those that do
not help and further them, when it is in the power
of their hand to do it. The charge at the great day
is for an omission, I was hungry, and ye gave me no
meat. [2.] The Moabites had done worse, they
hired Balaam to curse them, v. 4. It is true, God
turned the curse into a blessing, (v. 5. ) not only
changing the word in Balaam's mouth, but making
that really turn to the honour and advantage of
Israel, which was designed for their ruin. But
though the design was defeated, and over-ruled for
good, the Moabites' wickedness was not the less pro
voking. God will deal with sinners, not only ac
cording to their deeds, but according to their en
deavours, Ps. 28. 4.
(3. ) The Edomites and Egyptians have not so
deep a mark of displeasure put upon them, as the
Moabites and Ammonites had. If an Edomite or
an Egyptian turned proselyte, his grand-children
should be looked upon as members of the congrega
tion of the Lord to all intents and purposes, v. 7, 8.
We should think that the Edomites had been more
injurious to the Israelites than the Ammonites, and
deserved as little favour from them, (Numb. 20. 20.)
and yet " Thou shalt not abhor an Edomite, as
thou must an Ammonite, for he is thy brother."
Note, The unkindness of near relations, though by
many worse taken, yet should with us, for that
reason, because of their relation, be first forgiven.
And then as to the Egyptians here is a strange rea
son given why they must not be abhorred, "Thou
wast a stranger in their land, and therefore, though
hardly used there, be civil to them, for old ac
quaintance sake. " They must not remember their
bondage in Egypt, for the keeping up of any ill-will
to the Egyptians, but only for the magnifying of
God's power and goodness in their deliverance.
9. 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 un

cleanness that chanceth him by night, then
shall he go abroad out of the camp, he shall
not come within the camp: 11. But it
shall be, when evening cometh on, he shall
wash himself with water : and when the
sun is down, he shall come into the camp
again. 12. Thou shalt have a place also
without the camp, whither thou shalt go
forth abroad : 1 3. 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
cover that which cometh from thee: 14.
For the Lord thy God walketh in the midst
of thy camp, to deliver thee, and to give up
thine enemies before thee; therefore shall
thy camp be holy ; that he see no unclean
thing in thee, and turn away from thee.
Israel was now encamped, and this vast army was
just entering upon action, which was likely to keep
them together for a long time, and therefore it was
fit to give them particular directions for the good
ordering of their camp. And the charge is in one
word to be clean. They must take care to keep
their camp pure from moral ceremonial, and natu
ral pollution.
1. From moral pollution; (v. 2.) When the host
goes forth against thine enemy, then look upon thy
self as in a special manner engaged to keep thyself
from every evil thing. (1.) The soldiers them
selves must take heed of sin, for sin takes off the
edge of valour; guilt makes men cowards. They
that put their lives in their hands, are concerned to
make and keep their peace with God, and preserve
a conscience void of offence; then may they look
death in the face without terror. Soldiers, in exe
cuting their commission, must keep themselves from
gratifying the lusts of malice, covetousness, or
uncleanness, for those are wicked things; must keep
themselves from the idols, or accursed things, they
found in the camps they plundered. (2.) Even
they that tarried at home, the body of the people,
and every particular person, must at that time es
pecially keep from every wicked thing, lest by sin
they provoke God to withdraw his presence from
the host, and give victory to the enemy for the cor
recting of his own people. Times of war should
be times of reformation, else how can we expect
God should hear and answer our prayers for success ?
Ps. 66. 18. See 1 Sam. 7. 3.
2. From ceremonial pollution, which might be
fall a person, when unconscious of it, for which he
was bound to wash his flesh in water, and look upon
himself as unclean until the even, Lev. 15. 16. A
soldier, notwithstanding the constant service and
duty he had to do in the camp, must be so far from
looking upon himself as discharged from the obser
vance of that ceremony, that more was required
from him than at any other time; had he been at
his own house, he needed only to wash his flesh,
but being in the army, he must go abroad out of the
camp, as one concerned to keep it pure, and asham
ed of his own impurity, and not return till after
sun-set, v. 10, 11. By this trouble and reproach,
which even involuntary pollutions exposed men to,
they were taught to keep up a very great dread of all
fleshly lusts. It were well if military men would
consider this.
3. From natural pollution; the camp of the Lord
must have nothing offensive in it, v. 12 . . 14. It is
strange that the divine law, or at least the solemn
order and direction of Moses, should extend to a

DEUTERONOMY, XX111.

665

thing of this nature; but the design of it was to
teach them, (1.) Modesty, and a good decorum; na
ture itself teaches them thus to distinguish them
selves from beasts that know no shame. (2.)
Cleanliness, and (though not niceness, yet) neat
ness, even in their camp. Impurity is offensive to
the senses God has endued us with, prejudicial to
the health, a wrong to the comfort of human life,
and an evidence of a careless slothful temper of
mind. (3.) Purity from the pollutions of sin; if
there must be this care taken to preserve the body
clean and sweet, much more should we be solicitous
to keep the mind so. (4. ) A reverence of the di
vine1 majesty. Thix s the reason here given;ybr
the Lord thy God walketh by his ark, the special
token of his presence, in the midst of thy camp;
with respect to that external symbol this external
purity is required, which (though not insisted on in
the letter when that reason ceases, yet) teaches
us to preserve inward purity of soul, in consi
deration of the eye of God, which is always upon
us. By this expression of respect to the presence
of God among them, they were taught both to forti
fy themselves against sin, and to encourage them
selves against their enemies with the consideration
of that presence. (5.) A regard one to another.
The filthiness of one is noisome to many; this law
of cleanliness therefore teaches us not to do that
which will be justly offensive to pur brethren, and
grieve them. It is a law against nuisances.
1 5. Thou shalt not deliver unto his mas
ter the servant whichjs escaped from his mas
ter unto thee : 1 6. He shall dwell with thee,
even among you, in that place which he shall
choose in one of thy gates, where it liketh
him best : thou shalt not oppress him. 1 7.
There shall be no whore of the daughters
of Israel, nor a sodomite of the sons of Is
rael. 18. Thou shalt not bring the hire of
a whore, or the price of a.dog, into the house
ofthe Lord thy God for any vow : for even
both these are abomination unto the Lord
thy God. 19. 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 ; butunto thy brother
thou shalt 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 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 hast
vowed unto the Lord thy Qod, which thou
hast promised with thy mouth. 24. When
thou comest into thy neighbour's vineyard,
then thou mayest eat grapes thy fill at thine
own pleasure ; but thou shalt not put any in
thy vessel. 25. When thou comest into the
standing corn of thy neighbour, then thou
Vol. I.-4P

mayest pluck the ears with thine hand ; but
thou shalt not move a sickle unto thy neigh
bour's standing corn. .
Orders are here given about five several things,
which have no relation one to another.
I. The land of Israel is here made a sanctuary,
or city of refuge,. for servants that were wronged
and abused by their masters, and fled thither for
shelter from the neighbouring countries, v. 15, 16.
We cannot suppose that they were hereby obliged
to give entertainment to all the unprincipled men
that ran from service; Israel needed not (as Rome
at first did) to be thus peopled. But, 1. They must
not deliver up the trembling servant to his enraged
master, till upon trial it.appeared that the servant
had wronged his master, and was justly liable to
punishment Note, It is an honourable thing to
shelter and protect the weak, provided they be not
wicked. God allows his people to patronise the
oppressed. The angel bid Hagar return to her
mistress, and St Paul sent Onesimus back to his
master Philemon, because they had neither of them
any cause to go away, nor were either of them ex
posed to any danger in returning. But the servant
here is supposed to escape, that is to run for his
life, to the people of Israel, of whom he had heard
(as Benhadad of the kings of Israel, 1 Kings 20. 31.)
that they were a.merciful people, to save himself
from the fury of a tyrant; and in that case to de
liver him up, is to throw a lamb into the mouth of a
lion. 2. If it appeared that the servant was abused,
they must not only protect him, but supposing him
willing to embrace their religion, they must give
him all the encouragement that might be, to settle
among them. Care is taken both that he should
not be imposed upon in the place of his settlement —
let it be that which he shall choose, and where it
liketh him best; and that he should not exchange
one hard master for many — thou shalt not oppress
him. Thus would he soon find a comfortable dif
ference between the land of Israel and other lands,
and would choose it to he his rest forever. Note,
Proselytes and converts tc the truth should be treat
ed with particular tenderness, that they may have
no temptation to return.
II. The land of Israel must be no shelter for the
unclean; no whore, no sodomite, must be suffered -
to live among them, (v. 17, 18.) neither a whore
nor a whoremonger. No houses of uncleanness
must be kept either by men or women. Here is, 1.
A good reason intimated why there should be nc
such wickedness tolerated among them : they wer
Israelites. That seems to have an emphasis laid
upon it. For a daughter of Israel to be a whore, or
a son of Israel a whoremaster, is to reproach the
stock they are come of, the people they belong to, and
the God they worship. It is bad in any, but worse ¦
in Israelites, a holy nation, 2 Sam. 13. 12. 2. A.
just mark of displeasure put upon this wickedness,.
that the hire of a whore, that is, the money she gets.
by her whoring, and the price of a dog, that is, of
the sodomite, pimp, or whoremaster, (so I incline
to understand it, for such are called dogs, Rev. 22.
15.) the money he gets by these lewd and villanous
practices, no part of it shall he brought into the
house of the Lord (as was commonly done by the
prostitutes among the Gentiles) for any vow. This-.
intimates, (1.) That God would not accept of any
offering at all. from such wicked people; they had
nothing to bring an offering of, but what they got by
their wickedness, and therefore their sacrifice could
not but be an abomination to the Lord, Prov. 15\ 8.
(2.) That they should not think, by making and
payingvows, and bringing offerings to the Lord, to-
obtain leave to goon in this sin, as (it should seem)
some that followed that trade suggested to them?-

666

DEUTERONOMY, XXIV.

selves, when their offerings were admitted, Prov.
7. 14, 15. This day have I paid my vows, there
fore came I forth to meet thee. Nothing should be
accepted in commutation of penance. (3. ) That we
cannot honour God with our substance, unless it be
honestly and honourably come by. It must not
only be considered what we give, but how we gpt
it; God hates robbery for burnt-offerings, and un
cleanness too.
Ill, The matter of usury is here settled, v. 19,
20. 1. They must not lend upon usury to an Is
raelite. They had and held their estates imme
diately from and under God, who, while he distin
guished them from all other people, might have or
dered, had he so pleased, that they should have all
things in common among themselves, but instead
of that, and in token of their joint interest in the
good land he had given them, he only appointed
them, as there was occasion, to lend to one another
without interest; which, among them, would be lit
tle or no loss to the lender, because their land was
so divided, their estates were so little, and there
was so little of merchandise among them, that it was
seldom or never that they had occasion to borrow
any great sums, except for the subsistence of their
families, when the fruits of their ground had met
with any disaster, or the like; and in such a case,
for a small matter to insist upon usury, would have
been very barbarous. Where the borrower gets, or
hopes to get, it is just that the lender should share
in the gain; but to him that borrows for his necessa
ry food, pity must be showed, and we must lend,
hoping for nothing again, if we have wherewithal to
do it, Luke 6. 35. 2. They might lend upon usu
ry to a stranger, who was supposed to five by trade,
and (as we say) by turning the penny, and therefore
got by what he borrowed, and came among them in.
hopes to do so. By this it appears that usury is
not in itself oppressive; for they must not oppress a
stranger, and yet might exact usury from him.
IV. The performance of the vows wherewith we
have bound our souls, is here required; and it is a
branch of the law of nature, v. 21 . . 23. 1. We are
here left at our liberty whether we will make vows
or no. If thou shalt forbear to vow, (some parti
cular sacrifice and offering, more than was com
manded by the law,) it shall be no sin to thee. God
had already signified his readiness to accept a free
will-offering thus vowed, though it were but a little
fine flour, (Lev. 2. 4, isfc.) which was encourage
ment enough to those who were so inclined. But
lest the priests, who had the largest share of those
vows and voluntary offerings, should spunge upon
the people, by pressing it upon them as their duty
to make such vows, beyond their ability and inclina-i-
tion, they are here expressly told that it should not
be reckoned a sin in them, if they did not make any
such vows, as it would be if they omitted any of the
sacrifices.that God had particularly required. For
(as Bishop Patrick well expresses it) God would
have men to be easy in his service, and all their of
ferings to be free and cheerful. 2. We are here laid
under the highest obligations, when we have made
a vow, to perform it, and to perform it speedily;
Thou shalt not slack to pay it; lest if it be delayed
beyond the first opportunity, the zeal abate, the vow
be forgotten, or something happen to disable thee
for the performance of it That which is gone out
of thy lips as a solemn and deliberate vow, must not
be recalled, but thou shalt keep and perform it,
punctually and fully. The rule of the gospel goes
somewhat further than this; (2 Cor. 9. 7.) Every
one, according as he purposeth in his heart, though
it have not gone out of his lips, so let him give.
Here is a good reason why we should pay our vows,
that if we do not, God will require it of us, will
surely and severely reckon with us, not only for ly

ing, but for going about to mock him, who canno*
be mocked. See Eccl. 7. 4, 5.
V. Allowance is here given, when they passed
through a corn-field, or a vineyard, to pluck and eat
of the corn or grapes that grew by the road-side,
whether it was done for necessity or delight, only
they must carry none away with them, v. 24, 25.
Therefore the disciples were not censured for
plucking the ears of corn, (it was well enough
known that the law allowed it,) but for doing it on
the sabbath-day, which the tradition of the elders
had forbidden. Now, 1. This law intimated to
them what great plenty of com and wine they
should have in Canaan, so much, that a little would
not be missed out of their fruits; they should have
enough for themselves and all their friends. 2. It
provided for the support of poor travellers, to re
lieve the fatigue of their journeys, and teaches us to
be kind to such. The Jews say, "This law was
chiefly intended in favour of labourers, who were
employed in gathering in their harvest and vin
tages; their mouths must not be muzzled any more
than that of the ox when he treads out the corn. "
3. It teaches us not to insist upon property in a
small matter, of which it is easy to say, What is
that between me and thee? It was true, the grapes
which the passenger ate, were none of his own, nor
did the proprietor give them him; but the thing was
of so small value, that he had reason to think, were
he present, he would not deny them him, any
more than he himself would grudge the like cour
tesy, and therefore it was no theft to take them.
4. It used them to hospitality, and teaches us to be
ready to distribute, and willing to communicate, and
not to think every thing lost that is given away. Yet,
lastly, It forbids us to abuse the kindness of our
friends, and to take the advantage of fair conces
sions to make unreasonable encroachments: we
must not draw an ell from those that give but an
inch; they may eat of their neighbour's grapes, but
it does hot therefore follow that they may carry
them away.
CHAP. XXIV.
In this chapter we have, I. The toleration of divorce, v.
1 . . 4. II. A discharge of new-married men from the
war, v. 5. III. Laws concerning pledges, v. 6, 18 . . 13,
17. IV. Against man-stealing, v. 7. V. Concerning
the leprosy, v. 8, 9. . VI. Against the injustice of masters
toward their servants, v. 14, 15. Judges in capital causes,
(v. 16.) and civil concerns, v. 17, 18. VII. Of charity to
the poor, v. 19.. 22.
l.~V17HEN a man hath taken a wife,
*T and married her, and it come to
pass that she find- no favour in his eyes, be
cause he hath found some uncleanness in
her ; then let him write her a bill of di
vorcement, and give it in her hand, and send
her out of his house. 2. And when she is
departed out of his house, she may go and
be another man's wife. 3. And if the lat
ter husband hate her, and 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 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 tby God giveth thee for an inhe
ritance.

DEUTERONOMY, XXIV

This is that permission which the Pharisees er
roneously referred to as a precept, Matth. 19. 7.
Moses commanded to give a writing of divorce
ment; it was not so; our Saviour told them that he
only suffered it because of the hardness of their
hearts, lest if they had not had liberty to divorce
their wives, they should have ruled them with ri-
four, and, it may be, have been the death of them.
t is probable that divorces were in use before,
they are taken for granted, (Lev. 21. 14.) and Mo
ses thought it needful here to give some rules con
cerning them.
1. That a man might not divorce his wife unless
he found some uncleanness in her, v. 1. It was not
sufficient to say that he did not like her, or that he
liked another better, but he must show cause for
his dislike, something that made her disagreeable
and unpleasant to him, though it might not^make
her so to another. This uncleanness must mean
something less than adultery; for, for that, she was
to die; and less than the suspicion of it, for in that
case, he might give her the waters of jealousy; but
it means either a light carriage, or a cross froward
disposition, or some loathsome sore or disease; nay,
some ofthe Jewish writers suppose that an offensive
breath might be a just ground for divorce. What
ever is meant by it, doubtless it was something con
siderable; so that their modern doctors erred, who
allowed divorce for every cause, though ever so tri
vial, Matth. 19. 3.
2. That it must be done, not by word of mouth,
for that might be spoken hastily, but by writing,
and that put in due form, and solemnly declared,
before witnesses, to be his own act and deed, which
was a work of time, and left room for consideration,
that it might not be done rashly.
3. That the husband must give it into the hand
of his wife, and send her away; which, some think,
obliged him to endow her, and make provision for
her, according to her quality, and such as might
help to marry her again; for this there was good
reason, since the cause of quarrel was not her fault,
but her infelicity*
4. That being divorced, it was lawful for her to
marry another husband, v. 2. The divorce had
dissolved the bond of marriage as effectually as
death could; so that she was as free to marry
again, as if her, first husband had been naturally
dead. 5. That if her second husband (died or) divorced
her, then still she might marry a third, but her first
husband should never take her again, (v. 3, 4.)
which he might have done, if she had not married
another; for by that act of her own she had per
fectly renounced him for ever, and, as to him, was
looked upon as defiled, though not as to another
person. The Jewish writers say that this was to
prevent a most vile and wicked practice which the
Egyptians had, of changing wives; or perhaps it
was intended to prevent men's rashness in putting
away their wives; for the wife that was divorced,
would be apt, in revenge, to marry another imme
diately, and perhaps the husband that divorced her,
how much soever he thought to mend himself by
another choice, would find the next worse, and
something in her more disagreeable; so that he
would wish for his first wife again. "No," (says
this law,) "you shall not have her, you should have
kept her when you had her. " Note, It is best to be
content with such things as we have, since changes
made by discontent often prove for the worse. The
uneasiness we know, is commonly better, though
we are apt to think it worse, than that which we
do not know.. By the strictness of this law, God
illustrates the riches of his grace in his willingness
to be reconciled to his people that had gone a
whoring from him, (Jer. 3. 1.) Thou hast played

667
the harlot with many lovers, yet return again to me;
for his thoughts and ways are above our s.
5. When a man hath taken a new wife,
he shall not go out to war, neither shall he
be charged with any business: but he shall
be free at home one year, and shall cheer
up his wife which he hath taken. 6. No
man shall take the nether or the upper mill
stone to pledge : for he taketh a man's life
to pledge. 7. If a man be found stealing
any of his brethren of the children of Is
rael, and maketh merchandise of him, or
selleth him ; then that thief shall die ; and
thou shalt put evil away from among you.
8. Take heed in the plague of leprosy, that
thou observe diligently, and do according to
all that the priests the Levites shall teach
you: as I commanded them, so ye shall
observe to do. 9. Remember what the
Lord thy God did unto Miriam by the
way, after that ye were come forth out of
Egypt. 10. When thou dost lend thy bro
ther any thing, thou shalt not go into his
house to fetch his pledge. 11. 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 raiment, and
bless thee: and it shall be righteousness
unto thee before the Lord thy God.
Here is,
I. Provision made for the preservation and confir
mation of love between new-married people, v. 5.
This fitly follows upon the laws concerning divorce,
which would be prevented if their affection to each
other were well settled at first. If the husband
were much abroad from his wife the first year, his
love to her would be in danger of cooling, and of
being drawn aside to others whom he would meet
with abroad; therefore his service to his country in
war, embassies, or other pubhc business that would
call him from home, shall be dispensed with, that
he may cheer up the wife which he has taken.
Note, 1. It is of great consequence that love be
kept up between husband and wife, and that every
thing be very carefully avoided, which might make
them strange one to another, especially at first; for
in that relation, where there is not the love that
should be, there is an inlet ready to abundance of
guilt and grief. 2. One of the duties of that rela
tion, is to cheer up one another, under the cares
and crosses that happen, as helpers of each other's
joy; for a cheerful heart does good like a medicine.
II. A law against man-stealing, v. 7. It was
not death by the law of Moses to steal cattle or
goods, but to steal a child, or a weak and simple
man, or one that a man had in his power, and to
make merchandise of him, this was a capital crime,
and could not be expiated, as other thefts, by resti
tution; so much is a man better than a sheep,
Matth. 12. 12. It was a very heinous offence, for,
1. It was robbing the public of one of its members.
2. It was taking away a man's liberty, the liberty
of a free-born Israelite, which was next in value

668

DEUTERONOMY, XXIV.

to his life. 3. It was driving a man out from the
inheritance of the land, to the privileges of which
he was entitled, and bidding him go serve other
gods, as David complains against Saul, 1 Sam. 26. 19.
III. A memorandum concerning the leprosy, v.
8, 9. 1. The laws concerning it must be carefully
observed. The laws concerning it we had, Lev.
13, 14. They are here said to be commanded to
the priests and Levites, and therefore are not re
peated in a discourse to the people; but the people
are here charged, in case of leprosy, to apply
themselves to the priest according to the law, and
to abide by his judgment, so far as it agreed with
thelaw, and the plain matter of fact. The plague
of leprosy being usually a particular mark of God's
displeasure for sin; he in whom the signs of it did
appear, ought not to conceal it, or cut out the signs
of it, or apply himself to the physician for relief;
but he must go to the priest and follow his direc
tions. Thus they that feel their consciences under
guilt and wrath, must not cover it, or endeavour to
shake off their convictions, but by repentance, and
prayer, and humble confession, take the appointed
way to peace and pardon. 2. The particular case
of Miriam, who was smitten with leprosy for quar
relling with Moses, must not be forgotten. It was
an explication of the law concerning the leprosy.
Remember that, and, (1.) "Take heed of sinning
after the similitude of her transgression, by despis
ing dominions, and speaking evil of dignities, lest
you thereby bring upon yourselves the same judg
ment. " (2. ) "If any of you be smitten with a
leprosy, expect not that the law should be dispensed
with, nor think it hard to be shut out of the camp,
and so made a spectacle; there is no. remedy; Mi
riam herself, though a prophetess, and the sister of
Moses, was not exempted, but was forced to submit
to this severe discipline, when she was under this
divine rebuke." Ihus David, Hezekiah, Peter,
and other great men, when they had sinned, hum
bled themselves, and took to themselves the shame
and -grief; let us not expect to be reconciled upon
easier terms.
IV. Some necessaiy orders given about pledges
or pawns for the security of money lent They
are not forbidden to take such securities as would
save the lender from loss, and oblige the borrower
to be honest; but, 1. They must not take the mill
stone for a pledge, (v. 6. ) for with that they ground
the corn that was to be bread for their families; or
if it were a public mill, with it the miller got his
livelihood; and so it forbids the taking of any thing
for a pledge, by the want of which a man was in
danger of being undone. Consonant to this is the
ancient common law of England, which provides,
That no man be distrained of the utensils or instru
ments of his trade or profession, as the axe of a
carpenter, or the books of a scholar, or beasts be
longing to the plough, as long as there are other
beasts, of which distress may be made. (Coke, 1
Inst. fol. 47. ) This teaches us to consult the com
fort and subsistence of others as much as our own
advantage. That creditor who cares not though
his debtor and his family starve, nor is at all con
cerned what becomes of them, so he may but get
his money or secure it, goes contrary, not only to
the law of Christ, but even to the law of Moses
too. 2. Thdy must not go into the borrower's
house to fetch the pledge, but must stand without,
and he must bring it, v. 10, 11. The borrower
(says Solomon) is servant to the lender; therefore
.est the lender should abuse the advantage he has
against him, and improve it for his own interest, it
. is provided that he take not what he pleases, but
what the borrower can best spare. A man's house
is his castle, even the poor man's house is so, and is
here taken under the protection of the law. -3.

That a poor man's bed-clothes should never be
taken for a pledge, v. 12, 13. This we had before,
Exod. 22. 26, 27. If the^ were taken in the morn
ing, they must be brought back again at night,
which is in effect to say that they must not be taken
at all. "Let the poor debtor sleep in his own
raiment, and bless thee," that is, "pray for thee,
and praise God for thy kindness to him." Note,
Poor debtors ought to be sensible (more sensible
than commonly they are) of the goodness of those
creditors that do not take all the advantage of the
law against them, and to repay their kindnesses by
their prayers for them, when they are not in a ca
pacity to repay it in any other way. "Nay, thou
shalt not only have the prayers arid good wishes of
thy poor brother, but it shall be righteousness to
thee before the Lord thy God," that is, " It shall be
accepted and rewarded as an act of mercy to thy
brother, and obedience to thy God, and an evidence
of thy sincere conformity to the law. Though it
may be looked upon by men, as an act of weakness,
to deliver up the securities thou hast for thy debt,
yet it shall be looked upon by thy God as an act of
goodness, which shall in no wise lose its reward."
1 4. Thou shalt not oppress a hired ser
vant that is poor and needy, whether he 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 heart upon it: lest he cry against
thee unto the Lord, and it be sin unto
thee. 1 6. The fathers shall not be put to
death for the children, neither shall the chil
dren be put to death for the fathers : every
man shall be put to death for his own sin.
1 7. Thou shalt not pervert the judgment of
the stranger, nor of the fatherless; nor take
a widow's raiment to pledge: 18. But
thou shalt remember that thou wast a
bond-man in Egypt, and the Lord thy God
redeemed thee thence : therefore I com
mand thee to do this thing. 19. When
thou cuttest xlown thine harvest in thy
field, and hast forgot a sheaf in the field,
thoU shalt not go again to fetch it : it shall
be for the stranger, for the fatherless, and for
the widow : that the Lord thy God may
bless thee in all the work of thine hands.
20. When thou beatest thine olive-tree,
thou shalt not go over the boughs again : it
shall be for the stranger, for the fatherless,
and for the widow. 21. When thou gather-
est the grapes of thy vineyard, thou shalt
not glean it afterward: it shall be for the
stranger, for the fatherless, and for the
widow. 22. And thou shalt remember that
thou wast a bondman in the land of Egypt;
therefore I command thee to do this thing.
Here,
I. Masters are commanded to be just to their
poor servants, v. 14, 15. 1. They must not op
press them, either by overloading them with work,
giving them undue and unreasonable rebukes, or
withholding from them proper maintenance. A
servant, though a stranger to the commonwealth

DEUTERONOMY, XXV.

669

ot Israel, must not be abused, "For thou wast a
bond-man in the land where thou wast a stranger,
jf . 18.) and thou knowest what a grievous, thing it
is to be oppressed by a task-master, and therefore,
: in tenderness to those that are servants and stran
gers, and in gratitude to that God who set thee at
liberty, and settled thee in a country of thy own,
Thou shalt not oppress a servant. " Let not masters
be tyrants to their servants, for their Master is in
heaven. See Job 31. 13. 2. They must be faithful
and punctual in paying them their wages. "At
his dap thou shalt give him his hire, not only pay it
him in full, without fraud, but pay it in time, with
out further delay. As soon as he has done his
day's work, if he desire it, let him have his day's
wages," as those labourers, (Matth. 20. 8.) when
even was come. He that works by day-wages, is
supposed fo live from hand to mouth, and cannot
have to-morrow's bread for his family, till he is
paid for his day's labour. If the wages be with
held, (1.) It will be grief for the servant, for, poor
man, he sets his heart-upon it, or, as the word is, he
lifts up his soul to it, he is earnestly desirous of it,
as the reward of his work, (Job. 7. 2.) and depends
upon it as the gift of God's providence for the
maintenance of his family. A compassionate mas
ter, though it should be somewhat inconvenient to
himself, would not disappoint the expectation of a
poor servant that is so fond to think of receiving
his wages. But that is not the worst. (2. ) It will
be guilt to the master. " The injured servant will
cry against thee to the Lord; since he has no one
. else to appeal to* he will lodge his appeal in the
court of heaven, and it will be sin to thee. " Or if
. he do not complain, the cause will, speak for itself,
the hire ofthe labourers which is kept back by
fraud, will itself cry, Jam. 5. 4. It is a greater
sin, than most people think it is, and will be found
so in the great day, to put hardships upon poor ser
vants, labourers, and workmen, that we employ.
God will do them right if men do not.
II. Magistrates and judges are commanded to be
just in their administrations. 1. In those which we
call Pleas of the crown, a standing rule is here
, given, that the fathers shall not be put to death for
the children, nor the children for the fathers, v. 16.
If the children make themselves obnoxious to the
law, let them suffer for it, but let not the parents
either suffer for them, or with them; it is grief
enough to them fe) see their children suffer: if the
parents be guilty; let them die for their own sin;
but though God, the sovereign Lord of life, some
times visits the iniquity of the fathers upon the
children, especially the sin of idolatry, and when
he deals with nations in their national capacity, yet
he does not allow men to do so. Accordingly, we
find Amaziah sparing the children, even then when
their fathers were put to death for killing the king,
2 Kings 14. 6. It was in an extraordinary case and
no doubt with special direction from heaven, that
Saul's sons were put to death for his offence, and
they died rather as sacrifices than as malefactors,
. 2 Sam. 21. 9, 14. 2. In common pleas between
party and party, great care must be taken that
none whose cause was just, should fare the worse
for their weakness, nor for their being destitute of
friends, as strangers, fatherless, and widows, v. 17.
" Thou shall not pervert their judgment, nor force
them to give their very raiment for a pledge, by
defrauding them of their right." Judges must be
advocates for those that cannot speak for them
selves, and have no friends to speak for them.
III. The rich are commanded to be kind and
charitable to the poor. Many ways they are or
dered to be so, by the law of Moses. The par
ticular instance of charity here prescribed, is, that
„ they should not be greedy in gathering in their

corn, and grapes, and olives, so as to be afraid of
leaving any behind them, but be willing to over
look some, and let the poor have the gleanings, v.
19--22, 1. "Say not, 'It is all my own, and why
should not I have it?' But learn a generous con
tempt of property in small matters. One sheaf or
two forgotten, will make thee never the poorer at
the year's end, and it will do somebody good, if
thou have it not." 2. "Say not, ' What I give I
will give, and know whom. I give it to, why should
I leave it to be gathered by I know not whom, that
will never thank me?' But trust God's providence
with the disposal of thy charity, perhaps that
direct it to the most necessitous." Or, "Thou
mayest reasonably thin^ it will come to the hands
of the most industrious, that are forward to seek
and gather that which this law provides for
them. 3. " Say not, '. What should the poor do
with grapes and olives? It is enough for them to
have bread and water;' for since they have the
same senses that the rich have, why should not
they have some little share of the delights of
sense?" Boaz ordered handfuls of corn to be left
on purpose for Ruth, and God blessed him. All
that is left, is not lost.
CHAP. XXV.
Here is, I. A law to moderate the scourging of malefac
tors, v. 1 . . 3. II. A law in favour ofthe ox that treads
out the corn, v. 4. III. For the disgracing of him that
refused to marry his brother's widow, v. 5 , . 10. IV.
For the punishment of an immodest woman, v. II, 12.
V. For just weights and measures, v. 13.. 16. VI. For
the destroying of Amalek, v. 17 . . 19.
1. TF there be a controversy between
JL 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 be worthy to be beaten, that the judge
shall cause him to lie down, and to be
beaten before his face, according to his fault,
by a certain number. 3. Forty stripes he
may give him, and not exceed : lest, if he
should , exceed, and beat him above these
with many stripes, then thy brother should
seem vile unto thee. 4. Thou shalt not
muzzle the ox when he treadeth out the
corn. Here is,
I. A direction to the judges in scourging male
factors, v. 1--8. 1. It is here supposed, that if a
man be charged with a crime, the accuser and the
accused (Actor and Reus) should be brought face
to face before the judges, that the controversy may
be determined. 2. If a man were accused of a
crime, and the proof fell short, so that trie charge
could not be made out against him by the evidence,
then he was to be acquitted, " Thou shalt justify
the righteous," that is, "him that appears to the
court to be so." If the accusation be proved, then
the conviction of the accused is a justification of the
accuser, as righteous in the prosecution. 3. If the
accused were found guilty, judgment must be given
against him, "Thou shalt condemn, the wicked;"
for to justify the wicked is as much an abomination
to the Lord, as it is to condemn the righteous, Prov.
17. 15. 4. If the crime were not made capital by
the law, then the criminal must be beaten. A great
many precepts we have met with, which have i. 'it
any particular penalty annexed to them, the viola
tion of most of which, according to the constant
practice pf the Jews, was punished by scourging,

370

DEUTERONOMY, XXV.

from which no person's rank or quality did exempt
him, if he were a delinquent, but with this proviso,
that he should never be upbraided with it, nor
should it be looked upon as leaving any mark of in
famy or disgrace upon him. The directions here
given for the scourging of criminals, are, (1.) That
it be done solemnly; not tumultuously through the
streets, but in open court before the judge's face,
and with so much deliberation as that the stripes
might be numbered. The Jews say, that while ex
ecution was in doing, the chief justice of the court
read, with a loud voice, Deut. 28. 58, 59. and 29. 9.
and concluded with those words, Ps. 78. 38, But
he, being full of compassion, forgave their iniquity.
Thus it was made a sort ot religious act, and so
much the more likely to reform the offender him
self, and to be a warning to others. (2. ) That it be
done in proportion to the crime, according to his
fault, that some crimes might appear, as they are,
more heinous than others, the criminal being beaten
with many stripes, to which, perhaps, there is an
allusion, Luke 12. 47, 48. (3.) That how great
soever the crime was, the number of stripes should
never exceed forty, v. 3. Forty save one was the
common usage, as appears, 2 Cor. 11. 24. It seems,
they always gave Paul as many stripes as ever they
gave to any malefactor whatsoever. They abated
one, either for fear of having miscounted, (though
one of the judges was appointed to number the
stripes,) or, because they would never go to the ut
most rigour, or, because the execution was usually
done with a whip of three lashes, so that thirteen
stripes (each one being counted for three) made up
thirty-nine, but one more by that reckoning would
have been forty-two. The reason given for this/is,
lest thy brother should seem vile unto thee. He must
still be looked upon as a brother, (2 Thess. 3. 15.)
and his reputation as such was preserved by this
merciful limitation of his punishment. It saves him
from seeming vile to his brethren, when God him
self by his law takes this care of him. Men must
not be treated as dogs; nor must those seem vile in
our sight, to whom, for aught we know, God may
yet give grace, to make them precious in his sight.
II. Charge the husbandmen not to hinder their
cattle from eating when they were working, if meat
were within their reach, v. 4. This instance ofthe
beast that trod out the corn, (to which there is an
allusion in that of the prophet, Hos. 10. 11.) is put
for all similar instances. That which makes this
law very remarkable above its fellows, (and which
countenances the like application of other such
laws,) is, that it is twice quoted in the New Testa
ment, to show that it is the duty of the people to
give their ministers a comfortable maintenance, 1
Cor. 9. 9, 10. and 1 Tim. 5. 17, 18. It teaches us
in the letter of it to make much of the brute-crea
tures that serve us, and to allow them not only the
necessary supports for their life, but the advantages
of their labour; and thus we must learn not only to
be just, but kind, to all that are employed for our
good, not only to maintain but to encourage them,
especially those that labour among us in the word
and doctrine, and so are employed for the good of
our better part
5. If brethren 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 a husband's brother un
to her. 6. And it shall be, that the first-
horn which she beareth shall succeed in the
name of his brother which 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 his city shall call him, and
speak unto him : and if he stand to it, and
say, 1 like not to take her ; 9. Then shall
his brother's wife come unto him in the pre
sence of the elders, and loose his shoe from
off his foot, and spit in his face, and shall
answer and say. So shall it be done unto
that man that will not build up his brother's
house. 10. And his name shall be called
in Israel, The house of him that hath his
shoe loosed. 11. When men strive together
one with another, and the wife of the one
draweth near for. to deliver her husband out
of the hand of him that smiteth him, and
putteth forth her hand, and taketh him by
the secrets; 12. Then thou shalt cut off
her hand, thine eye shall not pity her.
Here is,
I. The law settled concerning the marrying of a
brother's widow. It appears from the story of Ju
dah's family that this had been an ancient usage,
(Gen. 38. 8.) for the keeping up of distinct families.
The case put, is a case that often happens, of a
man's dying without issue, it may be in the prime
of his time, soon after his marriage, and while his
brethren were yet so young as to be unmarried.
Now in this case, 1. The widow was not to marry
again into any other family, unless all the relations
of her husband did refuse her, that the estate she
was endowed with, might not be alienated. 2. The
husband's brother, or next of kin, must marry her,
partly out of respect to her, who, having forgotten
her own people and her father's house, should have
all possible kindness showed her by the family into
which she was married; and partly out of respect to
the deceased husband, that though he was dead and
gone, he might not be forgotten, nor lost out of the
genealogies of his tribes; for the first-born child,
which the brother or next kinsman should have by
the widow, should be denominated from him that
was dead, and entered in the genealogy as his child,
v. 5, 6. Under that dispensation we have reason
to think men had not so clear and certain a pros
pect of living themselves on the other side death,
as we have now, to whom life and immortality are
brought to light by the gospel; and therefore they
could not but be the more desirous to live in their
posterity, which innocent desire was in some mea
sure gratified by this law, an expedient being found
out, that though a man had no child by his wife,
yet Ms name should not be put out of Israel, that
is, out of the pedigree, or, which was equivalent,
remain there under the brand of childlessness. The
Sadducees put a case to our Saviour upon this law,
with a design to perplex the doctrine of the resur
rection by it, (Matth. 22. 24, &c.) perhaps insinu
ating that there was no need of maintaining the im
mortality of the soul, and a future state, since the
law had so well provided for the perpetuating ot
men's names and families in the world. But, 3. If
the brother, or next of kin, declined to do this good
office to the memory of him that was gone, what
must be done in that case? Why, (1.) He shall not

DEUTERONOMY, XXV.

be compelled to do it, v. 7. If he like her not, he
is at liberty to refuse her,, which, some think, was
not permitted in this case before this law of Moses.
Affection is all in all to the comfort of that relation;
that is a thing which cannot, be forced, and there
fore the relation should not be forced without it.
(2.) Yet he shall be publicly disgraced for not doing
it. The widow, as the person most concerned for
the name and honour of the deceased, was to com
plain to the elders of his refusal; if he persist in it,
she was to pluck off his shoe, and spit in his face, in
open court, (or, as the Jewish doctors moderate it,
spit before his face,) thus to fasten a mark of infamy
upon him, which was to remain with liis family
after him, v. 8- -10. Note, Those justly suffer in
their own reputation, who do not do what they
ought, to preserve the name and honour of others.
He that would not build up his brother's house, de
served to have this blemish put upon his own, that
it should be called The house of him that had his
shoe loosed, in token that he deserved to go bare
foot. In the case of Ruth, we find this law execut
ed ; (Ruth 4. 7. ) but because, upon the refusal of the
next kinsman, there was another, ready to perform
the duty of a husband's brother, it was that other
that plucked off the shoe, and not the widow; Boaz,
and not Ruth.
II. A law for the punishing of an immodest wo
man, v. 11, 12. The woman that by the foregoing
law was to complain against her' husband's brother
for not marrying her, and to spit in his face before
the. elders, needed a good measure of assurance;
Dut lest the confidence which that law supported
should grow to an excess unbecoming the sex, here
is a very severe but just law to punish impudence
and immodesty. 1. The instance of it is confessed
ly scandalous to the highest degree, A woman
could not do it, unless she were perfectly lost to all
virtue and honour. 2. The occasion is such as might
in part excuse it; it was to help her husband out of
the hands of one that was too hard for him. Now
if the doing of it in a passion, and with such a good
intention, was to be so severely punished, much
more when it was done wantonly and in lust. 3.
The punishment was, that her hand should be cut
off; and the magistrates must not pretend to be
more merciful than God, Thine eye shall not pity
her. Perhaps our Saviour alludes to this law, when
he commands us to cut off the right hand that of
fends us, or is an occasion of sin to us; better put
the greatest hardships that can be upon the body,
than ruin the soul for ever. Modesty is the hedge
of chastity, and therefore ought to be very carefully
preserved and kept up by both sexes.
1 3. Thou shalt not have in thy bag di
vers weights, a great and a small. 14.
Thou shalt not have in thine house divers
measures, a great and a small. 15. But
thou shalt have a perfect and just weight,
a perfect and just measure shalt thou haVe ;
that thy days may be lengthened in the
land which the Lord thy God giveth thee.
1 6. For all that do such things, and all that
do unrighteously, are an abomination unto
the Lord thy God. -17. Remember what
Amalek did unto thee by the way, when ye
were come forth out of Egypt; 18. How
he met thee by the way, and smote the
hindmost of thee,- even all that were feeble
behind thee, when thou wast faint and wea
ry ; and he feared not God. 1 9. Therefore

671
it shall be, when the Lord thy God hath
given thee rest from all thine enemies round
about, in the land which the Lord thy God
giveth thee for an inheritance to possess it,
that thou shalt blot out the remembrance of
Amalek from under heaven : thou shalt not
forget it.
Here is,
I. A law against deceitful weights and measures:
they must not only not use them, but they must not
have them; not have them in the bag, not have
them in the house, (v. 13, 14.) for if they had
them, they would be strongly tempted to use them.
They must not have a great weight and measure to
buy by, and a small one to sell by, for that was to
cheat both ways, when either was bad enough; as
we read of those that made the ephah small, in
which they measured the' corn they sold, and the
shekel great, by which they weighed the money
they received for it, Amos 8. 5. But thou shalt
have a perfect and just weight, v. 15. That which
is the rule of justice, must itself be just; if that be
otherwise, it is a constant cheat This had been
taken care of before, Lev. 19. 35, 36. This law is
enforced with two very good reasons. 1. That jus
tice and equity will bring down upon us the blessing
of God. The way to have our days lengthened,
and to prosper, is to be just and fair in all our deal
ings; honesty is the best policy. 2. That fraud and
injustice will expose us to the curse of God, v. 16.
Not only unrighteousness itself, but all that do un-
righteouslyi are an abomination to the Lord. And
miserable is that man who is abhorred by his Ma
ker. _ How hateful, particularly, all the arts of
deceit are to God, Solomon several times observes;
(Prov. 11, 1. — 20. 10, 23.) and the apostle tells us,
that the Lord is the Avenger of all such as over
reach and defraud in any matter, 1 Thess. 4. 6.
II. A law for the rooting out of Amalek. Here
is ajust weight, and a just measure; that as Ama
lek had measured to Israel, so it should be mea
sured to Amalek again.
1. The mischief Amalek did to Israel, must be
here remembered, v. 17, 18. When it was first
done, it was ordered to be, recorded, (Exod. 17.
14- • 16. ) and here the remembrance of it to be pre
served, not in personal revenge, for that generation
which suffered by the Amalekites was gone, so
that they who now lived, and their posterity, could
not have any personal resentment ofthe injury, but
in a zeal for the glory of God, (which was insulted
by the Amalekites,) that throne of the Lord against
which the hand of Amalek was stretched out. The
carriage of the Amalekites towards Israel is here
represented, (1.) As very base and disingenuous.
They had no occasion at all to quarrel with Israel,
nor did they give them any notice, by a manifesto,
or. declaration of war; but took them at an advan
tage when they were just come out of the house of
bondage, and, for aught that appeared to them,
were only going to sacrifice to God in the wilderness.
(2.) As very barbarous and cruel; for they smote
them that were feeble, whom they should have suc
coured. The greatest cowards are commonly the
most cruel; while those that have the courage of a
man, will have the compassions of a man. (3.) As
very impious and profane; they feared not God. If
they had had any reverence for the majesty of the
God of Israel, which they saw a token of in the
cloud, or any dread of his wrath, which they lately
heard ofthe power of over Pharaoh, they durst not
have made this assault upon Israel. Well, here was
the ground of the quarrel: and it shows how God
takes what is done against his people, ns done

672

DEUTERONOMY, XXVI.

against himself; and that he will particularly reck
on with those that discourage and hinder young be
ginners in religion, that (as Satan's agents) set upon
the weak and feeble, either to divert them, or to
disquiet them, and offend his little ones.
2. This mischief must in due time be revenged,
v. 19. WThen their wars were finished, by which
they were to settle their kingdom, and enlarge their
coast, then they must make war upon Amalek, (v.
19.) not merely to chase them, but to consume
them, to blot out the remembrance of Amalek. It
was an instance of God's patience that he deferred
the vengeance so long, which should have led the
Amalekites to repentance; yet an instance of fear
ful retribution, that the posterity of Amalek, so long
after, were destroyed for the mischief done by their
ancestors to the Israel of God. That all the world
might see, and say, that he who toucheth them,
toucheth the apple of his eye. It was near four hun
dred years after this, that Saul was ordered to put
this sentence in execution, (1 Sam. 15.) and was
rejected of God because he did not do it effectually,
but spared some of that devoted nation, in contempt,
not only of the particular orders he received from
Samuef, but of this general command here given
by Moses, which he could not be ignorant of. Da
vid afterward made some destruction of them; and
the Simeonites, in Hezekiah's time, smote the rest
that remained, (1 Chron. 4. 43.) for when God
•udges, he will overcome.
CHAP. XXVI.
With this chapter Moses concludes the particular statutes
which he thought fit to give Israel in charge at his part
ing with them; what follows, is by way of sanction and
ratification. In this chapter, I. Moses gives them aform
of confession, to be made by him that offered the basket
of his first-fruits, v. I.. 11. II. The protestation and
prayer to be made after the disposal ofthe third year's
tithe, v. 12 . . 15. III. He binds on all the precepts he
had given them, 1. By the divine authority; "Not I,
but the Lord thy God hath commanded thee to do these
statutes," v. IB. 2. By the mutual covenant between God
and them, v. 17 . . 19.
1 . k ND it shall be, when thou art come
J\. 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 shalt bring of thy
land that the Lord thy God giveth thee,
and shalt put it in a basket, and shalt go
unto the place which the Lord thy God
shall choose to place his name there. 3.
And thou shalt go unto the priest that shall
be in those days, and say unto him, I pro
fess this day unto the Lord thy God, that
I am come unto the country which the
Lord sware unto our fathers for to give
us. 4. And the priest shall take the basket
out of thine hand, and set it down before
the altar of the Lord thy God. 5. And
thou shalt speak, and say before the Lord
thy God, A Syrian ready to perish was my
father ; and he went down into Egypt, and
sojourned there with a few, and became
there a nation, great, mighty, and populous ;
6. And the Egyptians evil-entreated us, and
afflicted us, and laid upon us hard bondage.
". And when we cried .unto the Lord God

of our fathers, the Lord heard our voice,
and looked on our affliction, and our la
bour, and our oppression: 8. And the
Lord brought us forth out of Egypt with a
mighty hand, and with an outstretched arm,
and with great terribleness, and with signs,
and with wonders ; 9. And he hath brought
us into this place, and hath given us this
land, even a land that floweth with milk and
honey. 1 0. And now, behold, I have brought
the first fruits of the land, which thou, O
Lord, hast given me. And thou shalt set
it before the Lord thy God, and worship
before the Lord thy God: 11. And thou
shalt rejoice in every good thing which the
Lord thy God hath given unto thee, and
unto thine house, thou, and the Levite, and
the stranger that is among you.
Here is,
I. A good work ordered to be done, and that is,
the presenting of a basket of their first-fruits to
God every year, v. 1, 2. Beside the sheaf of first-
fruits, which was offered for the whole land, on
the morrow after the passover, (Lev. 23. 10.) every
man was to bring for himself a basket of first-fruits
at the feast of pentecost, when the harvest was end
ed, which is therefore called the feast of first-fruits,
(Exod. 34. 22.) and is said to be kept with a tribute
of free-will-offering, Deut. 16. 10. But the Jews
say, " The first-fruits, if not brought then, might
be brought any time after, between that and win
ter. " When a man went into the field or vineyard,
at the time when the fruits were ripening, he was to
mark that which he observed most forward, and to
lay it by for first-fruits, wheat, barley, grapes, figs,
pomegranates, olives, and dates, some of each sort
must be put in the same basket with leaves between
them, and presented to God in the place which he
should choose. Now from this law we may learn,
1. To acknowledge God as the Giver of all those
good things which are the support and comfort of
our natural life, and therefore to serve and honour
him with them. 2. To deny ourselves. What is
first ripe we are most fond of; those that are nice
and curious, expect to be served with each fruit at
its first coming in; my soul desired the first ripe
fruits, Micah 7. 1. When therefore God appoint
ed them to lay those by for him, he taught them to
prefer the glorifying of his name, before the grati
fying of their own appetites and desires. 3. To
give to God the first and best we have, as those
that believe him to be the first and best of beings.
They that consecrate the days of their youth, and
the prime of their time, to the service and honour
of God, bring him their first-fruits, and with such
offerings he is well pleased. I remember the kind
ness of thy youth.
II. Good words put into their mouths to be said
in doing of this good work, as an explication of the
meaning of this ceremony, that it might be a rea
sonable service. The offerer must begin his ac
knowledgment before he delivered his basket to
the priest, and then must go on with it, when the
priest had set down the basket before the altar, as
a present to God their great Landlord, v. 3, 4.
1. He must begin with a receipt in fall for the
good land which God had given them, v. 3. I pro
fess that I am come now at last, after forty years'
wandering, unto the country which the Lord sware
to give us. This was most proper to be said when
they can e first intc Canaan;, probably, when they

DEUTERONOMY, XXVI.

673

had been long settled there, they varied from this
form. Note, When God has made good his pro
mises to us, he expects that we should own it, to
the honour of his' faithfulness; this is like giving up
the bond, as Solomon does, 1 Kings 8. 56, There
has not failed one word of all his good promise. And
our creature-comforts are then doubly sweet, when
we see them flowing from the fountain of the pro
mise. 2. He must remember and own the mean ori
ginal of that nation, which he was a member of;
now great soever they were now, and he himself
with them, their beginning was very small, which
ought thus to be kept in mind throughout all the
ages of their church by this public confession, that
they might not be proud of their privileges and ad
vantages, but might for ever be thankful to that
God whose grace chose them when they were so
low, and raised them so high. Two things they
must own for this purpose. (1.) The meanness of
their common ancestor. A Syrian ready to perish
was my father, v. 5. Jacob is here called an Aram-
ite, or SyriaJi, because he lived twenty years in
Padan-Aram; his wives were of that country, and
his children were all born there, except Benjamin;
and perhaps the confessor means not Jacob himself,
but that son of Jacob who was the father of his
tribe. However it be, both father and sons were
more than once ready to perish, by Laban's seve
rity,. Esau's cruelty, and the famine in the land;
which last was the occasion of their going down into
Egypt Laban the Syrian sought to destroy my fa
ther, so the Chaldee; had almost destroyed Mm, so
the Arabic. (2;) The miserable condition of their
nation in its infancy. They sojourned in Egypt as
strangers, they served there as slaves, (v. 6.) and
that a great while: as their father was called a Sy
rian, they might be called Egyptians; so that their
possession of Canaan being so long discontinued,
they. could _ not pretend any tenant-right to it. A
poor, despised, oppressed people they were in
Egypt, and therefore, thoughnowrichandgreat, had
no reason to be proud, or secure, or forgetful of God.
3. He must thankfully acknowledge God's great
goodness, not only to himself in particular, but to
Israel in general. (1.) In bringing them out of
Egypt, v. 7, 8. It is spoken of here as an act of
pity, he looked on our Affliction; and an act of pow
er, he brought us forth with a mighty hand. This
was a great salvation, fit to be remembered upon all
occasions, and particularly upon this; they need not
grudge to bring a basket of first-fruits to God, for
to him they owed it, that they were not now bring
ing in the tale of bricks to their cruel task-masters.
(2.) In settling them in Canaan, v. 9, He hath
given us this land. Observe, He must not only give
thanks for his own lot, but for the land in general,
which was given to Israel; not only for this year's
profits, but for the ground itself which produced
them, which God had graciously granted to his an
cestors, and entailed upon his posterity. Note, The
comfort we have in our particular enjoyments,
should lead us to be thankful for our share in pub
lic peace and plenty; and with present mercies we
should bless God for the former mercies we re
member, and the further mercies we expect and
hope for.
4. He must offer to God his basket of first-fruits,
v. 10. I have brought the first-fruits of the land,
(like a pepper-corn, J as quitrent for the land which
thou hast given me. Note, Whatever we give to
God, it is but of his own that we give him, 1 Chron.
29. 14. And it becomes us, who receive so much
from him, to study what we shall render to him.
The basket he set before God; and the priests, as
God's receivers, had the first-fruits, as perquisites
of their place, and fees for attending, Numb. 18. 12.
Voi„ i.— 4 Q

Lastly, The offerer is here appointed, when he
has finished the service, 1. To give glory to God,
Thou shalt worship the Lord thy God. His first-
fruits were not accepted without further acts of
adoration. A humble, reverent, thankful heart, is
that which God looks at and requires, and without
that, all we can put in a basket, will not avail. If
a man would give all the substance of his house to
be excused from this, or in lieu of it, it would ut
terly be contemned. 2. To take the comfort of it to
himself and family, v. 11, Thou shalt rejoice in
every good thing. It is the will of God that we
should be cheerful, not only in our attendance upon
his holy ordinances, but in our enjoyments of the
gifts of his providence. Whatever good thing God
gives us, it is his will that we should make the most
comfortable use we can of it, yet still tracing the
streams to the Fountain of all comfort and consola
tion. 12. When thou hast made an end of
tithing all the tithes of thine increase the
third year, which is the year of tithing, and
hast given it unto the Levite, the stranger
the fatherless, and die widow, 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
widowj according to all thy command
ments, which thou hast commanded me: 1
have not transgressed thy commandments,
neither have I forgotten them: 14. I have
not eaten thereof in my mourning, neither
have I taken away aught thereof for any
unclean use, nor given aught thereof for the
dead : but I have hearkened to the voice of
the Lord my God, and have done accord
ing to all that thou hast commanded me
15. Look down from thy holy habitation,
from heaven, and bless thy people Israel,
and the land which thou hast given us, as
thou swarest unto our fathers, a land that
floweth with milk and honey.
Concerning the disposal of their tithe the third
year, we had the law before, ch. 14. 28, 29. The
second tithe, which, the other two years, was to be
spent in extraordinaries at the feasts, was to be
spent, the third year, at home, in entertaining the
poor. Now because this was done from under the
eye of the priests, : and a great confidence was put
in the people's honesty, that they would dispose of it
according to the law, to the Levite, the stranger,
and the fatherless, (v. 12.) it is therefore required,
that when at the next feast after, they appeared be
fore the Lord, they should there testify (as it were)
upon oath, in a religious manner, that they had
fully administered, and been true to their trust.
I. They must make a solemn protestation to that
purport, v. 13, 14. 1. That no hallowed things
were hoarded up; "I have brought them away out
of mine house, nothing now remains there but my
own part." 2. That the poor, and particularly poor
ministers, poor strangers, and poor widows, had
had their part according to the commandment. It
is fit that God, who by his providence gives us all
we have, should by his law direct the using of it; and
though we are not now under such particular ap

674

DEUTERONOMY, XXVJ.

propriations of our revenue as they then were, yet,
in general, we are commanded to give alms of such
things as we have; and then, and not otherwise, all
things are<clean to us. Then we may take the com
fort of our enjoyments, when God has thus had his
dues out of them. This is a commandment which
must not be transgressed, no not with an excuse of
its being forgotten, v. 13. 3. That none of this
tithe had been misapplied to any common use, much
less to any ill use. This seems to refer to the tithe
of the other two years, which was to be eaten by
the owners themselves; they must profess, (1.)
That they had not eaten of it in their mourning,
when, by their mourning for the dead, they were
commonly unclean; or they had not eaten of it
grudgingly, as those that -all their days eat in dark
ness. (2.) That they had not sacrilegiously alien
ated it to any common use, for it was not their own.
And, lastly, That they had not given it for the
dead, for the honour of their dead gods, or in hope
of making it beneficial to their dead friends. Now
the obliging of them to take this solemn protesta
tion at the three years' end, would be an obligation
upon them to deal faithfully, knowing that they
must be called upon thus to purge themselves. It
is our wisdom to keep conscience clear at all times,
that when we come to give upour account, we may
¦lift up our face without spot. The Jews say that this
protestation of their integrity was to be made with
a low voice, because it looked like a self-commen
dation; but that the -foregoing confession of God's
goodness was to be made wittt a loud voice to his
glory. He that durst not make this protestation,
must bring his trespass-offering. Lev. 5. 15.
II. To this solemn protestation they must add a
solemn prayer, (v. 15. ) not particularly for them
selves, but for God's people Israel; for in the com
mon peace and prosperity every particular person
prospers and has peace. We must learn from
hence to be public-spirited in prayer, and to wrestle
with God for blessings for the land and nation, our
English Israel, and for the universal church, which
we are directed to have an eye to in our prayers, as
the Israel of God, Gal. 6. 16. In this prayer we
are taught, 1. To look up to God as in a holy habi
tation, and from thence to infer that holiness be
comes his house, and that he will be sanctified in
those that are about him. 2. To depend upon the
favour of God, and his gracious cognizance, as suf
ficient to make us and our people happy. 3. To
reckon it wonderful condescension in God to cast an
eye even upon so great and honourable a body as
Israel was. It is looking down. 4. To be earnest
with God for a blessing upon his people Israel, and
upon the land which he has given us. For how
should the earth yield its increase, or, if it does,
what comfort can we take in it, unless therewith God,
even our own God, gives us his blessing? Ps. 67. 6.
16. This day the Lord thy God hath
commanded thee to do these statutes and
judgments : thou shalt therefore keep and
do them with all thine heart, and with all
thy soul. 17. Thou hast avouched the
Lord this day to be thy God, and to walk
in his ways, and to keep his statutes, and
his commandments, and his judgments, and
to hearken unto his voice: 18. And the
Lord hath avouched thee this day to be his
peculiar people, as he hath promised thee,
and that thou shouldest keep all his com
mandments; 19. And to make thee high
above all nations which he hath made, in

praise, and in name, and in honour; and that
thou mayest be a holy people unto tlie Lord
thy God, as he hath spoken.
Two things Moses here urges to enforce all these
precepts. I. That they were the commands of God, v. 16.
They were not the dictates of his own wisdom,
nor were they enacted by any authority of his own,
but infinite wisdom framed them, and the power of
the King of kings made them binding to them.
" The Lord thy God commands thee, therefore thou
art bound in duty and gratitude to obey him, and it
is at thy peril if thou disobey. They are his laws,
therefore thou shalt do them, for to that end were
they given thee : do them and not despise them, do
them and not draw back from them; do them not
carelessly and hypocritically, but with thy heart
and soul, thy whole heart and thy whole soul."
~ II. That their covenant with God obliged them
to keep these commands. He insists not only upon
God's sovereignty over them, but his propriety in
them, and the relation wherein they stood to him.
The covenant is mutual, and it binds to obedience
both ways.
1. That we may perform our part of the cove
nant, and answer the intentions of that, v. 17.
" Thou hast avouched and solemnly owned and
confessed the Lord Jehovah to be thy God, thy
Prince and Ruler. As he is so by an incontestable
right, so he is by thine own consent." They old
this implicitly by their attendance on his word, had
done it expressly, (Exod. 24.) and were now to do
it again before they parted, ch. 24. 1. Now this
obliges us, in fidelity to our word, as well as in duty
to our Sovereign, to keep his statutes and his com
mandments. We really forsware ourselves, and
perfidiously violate the most sacred engagements,
if, when we have taken the Lord to be our God, We
do not make conscience of obeying his commands.
2. That God's part of the covenant also may be
made good, and the intentions of that answered, v.
18, 19. The Lord has avouched, not only taken,
but publicly owned, thee to be his Segullah, his^e-
culiar people, as he has promised thee, that is, ac
cording to the true intent and meaning of the pro
mise. Now their obedience Was not only the
condition of this favour, and of the continuance of
it, (if they were not obedient, God would disown
them, and cast them off,) but it was also the princi
pal design of this favour. " He has avouched thee
on purpose that thou shouldest keep his command
ments, that thou mightest have both the best
directions and the best encouragements in religion."
Thus we are elected to obedience, (1 Pet. 1. 2.)
chosen that we should be holy, (Eph. 1. 4.)purified,
a peculiar people, that we might not only do good
works, but be zealous in them, Tit. 2. 14.
Two things God is here said to design in avouch
ing them to be 'his peculiar people, v. 19. To
make them high, and, in order to that, to make
them holy; for holiness is true honour, and the only
way to everlasting honour. (1.) To make them
high above all nations. The greatest honour we are
capable of in this world, is, to be taken into cove
nant with God, and to live in his service. High in
praise; for God would accept them, that is true
praise, Rom. 2. 29. Their friends would admire
them, Ps. 48. 2. Their enemies would envy them,
Zeph. 3. 19, 20. High in name, which, some
think, denotes the continuance and perpetuity of
that praise, a name that shall not be cut off. And
high in honour, that is, in all the advantages of
wealth and power, which would make them great
above their neighbours. See Jer. 13. 11. (2.) That
they might be a holy people, separated for God,
devoted to him, and employed continually in his

DEUTERONOMY, XXVII.

67S

tervice. This God aimed at in taking thetn to be
his people; so that if they did not keep his com
mandments, they received all this grace in vain.
CHAP. XXVII.
Moses having very largely and fully set before the people
their duty, both to God and one another, in general and
in particular instances j having showed them plainly
what is good, and what the law requires of them ; and
having in the close of the foregoing chapter laid them
under the obligation both of the command and the
covenant, he comes in this chapter to prescribe out
ward means, 1. For the helping of their memories,
that they might not forget the law as a strange thing.
They must write all the words of this law upon stones,
v. 1 . . 10. II. For the moving of their affections, that
they might not be indifferent to the law as a light thing.
When they were come into Canaan, the blessings and
curses which were the! sanctions of the law, were to be
solemnly pronounced in the hearing of all Israel, who
were to say Amen to them, v. 11 . . 26. And if such a
solemnity as this would not make a deep impression upon
them, and aflect them with the great things of God's law,
nothing would.
1. k ND Moses, with tne elders of Israel,
f\- commanded the people, saying,
Keep all the commandments which I com
mand you this day. 2. And it shall be, on
the day when you shall pass over Jordan
unto the land which the Lord thy God giv
eth thee, that thou shalt set thee up great
stones, and plaster them with plaster : 3.
And thou shalt write upon them all the
words of this law, when thou art passed
over, that thou mayest go into the land
which the Lord thy God giveth thee, a land
that floweth with milk and honey ; as the
Lord God of thy fathers hath promised
thee. 4. Therefore it shall be, when ye be
gone over Jordan, that ye shall set up these
stones, which I command you this day, in
mount Ebal, and thou shalt plaster them
with plaster. 5. And there shalt thou build
an altar unto the Lord thy God, an altar
of stones : thou shalt not lift up any iron tool
upon them. 6. Thou shalt build the altar
of the Lord thy God of whole stones ; and
thou shalt offer burnt-offerings thereon unto
the Lord thy God : 7. And thou shalt of
fer peace-offerings, and shalt eat there, and
rejoice before the Lord thy God. 8. And
thou shalt write upon the stones all the
words of this law very plainly. 9. And
Moses, and the priests the Levites, spake
unto all Israel, saying, Take heed, and
hearken, O Israel ; This day thou art be
come the people of the Lord thy God. 10.
Thou shalt therefore obey the voice of the
Lord thy God, and do his commandments
and his statutes, which I command thee
this day.
Here is,
I. A general charge to the
commandments; for in vain
unless they would do them.
Wi
of Israel, the rulers of each tribe, v. 1. and agaiu
v. 9. Moses and the priests the Levites; so that the
charge is given by Moses who was Jung in Jesh-

people to keep God's
did they know them,
This is pressed upon
them, 1. With all authority. Moses with the elders

urun, and by their lords, both spiritual and tempo
ral, in concurrence with him. Lest they should
think that it was Moses only, an old and dying man,
that made such ado about religion, or the priests
and Levites only whose trade it was to attend reli
gion, and who had their maintenance out of it; the
elders of Israel, whom God had placed in honour
and power over them, and who were men of busi
ness in the world, and likely to be long so when
Moses was gone, they commanded their people to
keep God's law. Moses having put some of his
honour upon them, joins them in commission with
himself, in giving jfhis charge, as St. Paul some
times in his epistles joins with himself Sil'vanus and
Timotheus. Note, All that have any interest in
others, or power over them, should use it for the
support and furtherance of religion among them.
Though the supreme power ot a nation provide
ever so good laws for this purpose, if inferior magis
trates in their places, and ministers in their's, and
masters of families in their's, do not execute their
offices, it will all be to little effect. 2. With all
importunity. They press it upon them with the
utmost earnestness, (v. 9, 10.) Take heed and
hearken, O Israel. It is a thing that requires and
deserves the highest degree of caution and atten
tion. They tell them of their privilege and honour,
" This day thou art become the people of the Lord
thy God, the Lord having avouched thee to be his
own, and being now about to put thee in possession
of Canaan which he had long promised as thy God,
(Gen. 17. 7, 8. ) and which if he had failed to do in
due time, he would have been ashamed to be called
thy God, Heb. 11. 16. Now thou art more than
ever his people, therefore obey his voice. " Privi
leges should be improved as engagements to duty.
Should not a people be ruled by their God?
II. A particular direction to them, with great
solemnity to register the words of this law, as soon
as they were come into Canaan. It was to be done
but once, and at their entrance into the land of pro
mise, in token of their taking possession of it under
the several provisos and conditions contained in this
lawi There was a solemn ratification of the cove
nant between God and Israel at mount Sinai, there
was an altar erected, and twelve pillars, and the
book of the covenant was produced^ Exod. 24. 4.
That which is here appointed, is a solemnity some
what like that.
1. They must set up a monument on which
they must write the words of this law. (1.) The
monument itself was to be very mean; only rough
unhewn stones plastered over; not polished marble
or alabaster, nor brass tables, but common plaster
upon stone, v. 2. It is repeated again, (v. 4.) and
orders given that it be written, not very finely, to
be admired by the curious, but very plainly, that
he who runs, might read it, Hab. 2. 2. The word
of God needs not to be set off by the art of man; nor
embellished with the enticing words of man's wis
dom. But, (2.) The inscription was to be very
great, All the words of this law, v. 3. and again, v.
8. Some Understand it only of the covenant between
God and Israel, mentioned ch. 26, 17, 18. Let this
heap be set up for a witness, like the memorial of
the covenant between Laban and Jacob, which was
nothing but a heap of stones thrown hastily togeth
er, upon which they did eat together in token of
friendship, (Gen. 31. 46, 47.) and that stone which
Joshua set up, Josh. 24. 27. Others think that the
curses of the covenant in this chapter were written
upon this monument, the rather, because it was set
up in mount Ebal, v. 4. Others think that the
whole book of Deuteronomy was written upon this
monument; or at least the statutes and judgments
from ch. 12. to the end of ch. 26. And it is-not im
probable, that the heap might be so large as, taking

676

DEUTERONOMY, XXVII.

in all the sides of it, to contain so copious an inscrip
tion; unless we will suppose (as some do) that the
ten commandments only were here written; as an
anthentic copy of the close rolls which were laid up
in the ark. They must write this when they were
gone into Canaan, and yet Moses says, (v. 3.)
" Write it that thou mayest go in," that is, " that
thou mayest go in with comfort, and assurance of
success and settlement, otherwise, it were well for
thee not to go in at all. Write it as the conditions
of thine entry, and own that thou comest in upon
these terms, and no other: since Canaan is given by
promise, it must be held by obedience."
2. They must also set up an altar. By the words
of the law which were written upon the plaster,
God spake to them; By the altar, and the sacrifices
offered upon it, they spake to God; and thus was
communion kept up between them and God. The
word and prayer must go together. Though they
might not, of their own heads, set up any altar be
side that at the tabernacle, yet, by the appointment
of God, they might, upon a special occasion. Eli
jah built a temporary altar of twelve unhewn stones
like this here, when he brought Israel back to this
covenant which was now made, 1 Kings 18. 31, 32.
Now, (1.) This altar must be made of such stones
as they found ready upon the field, not new cut out
of the rock, much less squared artificially; Thou
shalt not lift up any iron tool upon them, v. 5.
Christ, our Altar, is a stone cut out ofthe mountain
without hands, (Dan. 2. 34, 35.) and therefore re
fused by the builders, as having no form or comeli
ness, but accepted of God the Father, and made the
Head of the corner. (2. ) Burnt-offerings and peace-
offerings must be offered upon this altar, (v. 6, 7.)
that by them they might give glory to God, and ob
tain favour. Where the law was written, an altar
was set up close by it, to signify, that we could not
look with any comfort upon the law, being conscious
to ourselves of the violation of it, if it were not for
the great Sacrifice by which atonement is made for
sin; and the altar was set up on mount Ebal, the
mount on which those tribes stood, that said Amen
to the curses, to intimate, that through Christ we
are redeemed from the curse ofthe law. Iii the Old
Testament, the words of the law are written, with
the curse annexed, which would fill us with horror
and amazement, if we had not in the New Testa
ment (which is bound up with it) an altar erected
close by it, which gives us everlasting consolation.
(3.) They must eat there, and rejoice before the
Lord their God, v. 7. This signified, [1.] The
consent they gave to the covenant; for the parties
to a covenant ratified the covenant by feasting to
gether. They were partakers of the altar, which
was God's table, as his servants and tenants, and
such they acknowledge themselves; and being put
in possession of this good land, bound themselves to
pay the rent, and do the services, reserved by the
royal grant. [2.] The comfort they took in the
covenant; they had reason to rejoice in the law,
when they had an altar, a remedial law, so near it;
it was a great favour to them, and a token for good,
that God gave them his statutes; and that they were
owned as the people of God, and the children ofthe
promise, was what they had reason to rejoice in,
though, when this solemnity was to be performed,
they were not put in full possession of Canaan ; but
God has spoken in his holiness, and then I will re
joice; Gilead is mine, Manasseh is mine; all my own.
11. And Moses charged the people the
same day, saying, 1 2. These shall stand
upon mount Gerizim to bless the people,
when ye are come over Jordan; Simeon,
and Levi, and Judah, and Issachar, and Jo

seph, and Benjamin. 13. And these shall
stand upon mount Ebal to curse ; Reuben,
Gad, and Asher, and Zebulun, Dan, and
Naphtali. 14. And the Levites shall speak,
and say unto all the men of Israel with a
loud voice, 15. Cursed be the man that
maketh any graven or molten image, an
abomination unto the Lord, the work of
the hands of the craftsman, and putteth it in
a secret place. And all the people shall an
swer and say, Amen. 16. Cursed be he that
setteth light by his father or his mother.
And all the people shall say, Amen. 1 7.
Cursed be he that removeth his neighbour's
landmark. And all the people shall say,
Amen. 18. Cursed be he that maketh the
blind to wander out of the way. And all
the people shall say, Amen. 19. Cursed
be he that perverteth the judgment of
the strangery fatherless, and widow. And
all the people shall say, Amen. 20. Cursed
be he that lieth with his fathers wife ; be
cause he uncovereth his father's skirt. And
all the people shall say, Amen. 21. Cursed
be he that lieth with any manner of beast.
And all the people shall say, Amen. 22.
Cursed be he that lieth with his sister, the
daughter of his father, or the daughter of his
mother. And all the people shall say,
Amen. 23. Cursed be he that lieth with
his motheran-law. And all the people shall
say, Amen. 24. Cursed be he that smiteth
his neighbour secretly. Arid allthe 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 confirmeth not all the
words of this law to do them. And all the
people shall say, Amen.
When the law was written, to be seen and read
by all men, the sanctions of it were to be published,
which, to complete the solemnity of their covenant
ing with God, they were deliberately to declare
their approbation of. This they were before di
rected to do, (ch. 11. 29, 30.) and therefore the ap
pointment here begins somewhat abruptly, v. 12.
There were, it seems, in Canaan, that part of it
which afterward fell to the lot of Ephraim, (Josh
ua's tribe,) two mountains that lay near together,
with a valley between, one called Gerizim, and the
other Ebal. On the sides of these two mountains,
which faced one another, all the tribes were to be
drawn up, six on one side, and six on the other, so
that in the valley, at the foot of each mountain,
they came pretty near together, so near as that the
priest's standing betwixt them might be heard by
those that were next them on both sides; then
when silence was proclaimed, and attention com
manded, one of the priests, or perhaps more, at
some distance from each other, pronounced with a
loud voice one of the curses here following, and all
the people that stood on the side and foot of mount
Ebal, (those that stood further off taking the signal
from those that stood nearer and within hearing,)
said Amen; then the contrary blessing was pro-

DEUTERONOMY, XXVII.

677

nounced, "Blessed is he that doeth not so or so,"
and then those that stood on the side, and at the
foot, of mount Gerizim, said Amen. This could
not but affect them very much with the blessings
and curses, the promises and threatenings, of the
law, and not only acquaint all the people with them,
but teach them to apply them to themselves.
I. Something is to be observed, in general, con
cerning this solemnity, which was to be done but
once and not repeated, but would be talked of to
posterity. 1. God appointed which tribes should stand upon
mount Gerizim, and which on mount Ebal, (v. 12,
13.) to prevent the disputes that might have arisen,
if they had been to dispose of themselves. The six
tribes that were appointed for blessing, were all the
children of the free women, for to such the promise
belongs, Gal.. 4. 31. Levi is here put among the
rest, to. teach ministers to apply to themselves the
blessing and curse which they preach to others,
and by faith to set their own Amen to it.
2. Of those tribes that were to say Amen to the
blessing, it is said, They stood to bless the people,
but of the other, They stood to curse, not mention
ing the people, as loath to suppose that any of this
people, whom God had taken for his own, should
lay themselves under the curse. Or, perhaps, the
different way of expression intimates that there
was but one blessing pronounced in general upon
the people of Israel, as a happy people, and that
should ever be so, if they were obedient; and to that
blessing the tribes on mount Gerizim were to say
Amen, " Happy art thou, O Israel, and mayest
thou ever be so;" but then the curses come in as
exceptions from the general rule; (and we know
Exceptiofirmat regulam — The exception confirms
the rule; J Israel is a blessed people, but if there be
any particular persons even among them, that do
such and such things as are mentioned, let them
know that they have no part nor lot in 'the matter,
out are under a curse. This shows how ready God
is to bestow the blessing; if any fall under the curse,
they may thank themselves, they bring it upon
their own heads.
3. The Levites or priests, such of them as were
appointed for that purpose, were to pronounce the
curses as well as the blessings. They were ordain
ed to bless; (ch. 10. 8.) the priests did it daily,
Numb. 6. 23. But they must separate between the
precious and the vile; they must not give that bless
ing promiscuously, but must declare to whom it did
not belong; lest those who had no right to it them
selves, should think to share in it by being in the
crowd. Note, Ministers must preach the terrors
of the law, as well as the comforts of the gospel;
must not only allure people to their duty with the
promises of a blessing, but awe^them to it with the
threatenings of a curse. f
4. The curses are here expressed, but not the
blessings; for as many as were under the law were
under the curse; but it was an honour reseryed
for Christ to bless us, and" so to do that for us,
which the law could not do, in that it was weak. In
Christ's sermon upon the mount, which was the
true mount Gerizim, we have blessings only, Matth.
5. 3, &c.
5. To each of the curses the people were to say
Amen. It is easy to understand the meaning of
Amen to the blessings. The Jews have a saying to
encourage people to say Amen to the public pray
ers, Whosoever answereth Amen, after Mm that
blesseth, he is as he that blesseth. But how could
they say Amen to the curses ? (1.) It was a profes
sion of their faith in the truth of them; that these,
and the like curses, were not bugbears to frighten
children and fools, but the real declaration of the
wrath of God against the ungodliness and unrighte

ousness of men; not one iota of which shall fall to
the ground. (2. ) It was an acknowledgment of the
equity of these curses; when they said Amen, they
did in effect say, not only, It is certain it shall be so;
but, It is just it should be so. They who do such
things, deserve to fall and lie under the curse. (3. )
It was such an imprecation upon themselves as
strongly obliged_ them to have nothing to do with
those evil practices upon which the curse is here
entailed. " Let God's wrath fall upon us, if ever
we do such things." We read of those that entered
into a curse, (and with us that is the usual form of
a solemn oath,) to walk m God's law, Neh. 10. 29.
Nay, the Jews say, (as the learned Bishop Patrick
quotes them,) "All the people, by saying this
Amen, became bound one for another, that they
would observe God's laws, by which every man was
obliged, as far as he could, to prevent his neighbour
from breaking these laws, and to reprove those that
had offended, lest they should Dear sin and the
curse for them."
II, Let us now observe what are the particular
sins against which the curses are here denounced.
1. Sins against the second commandment. This
flaming sword is set to keep that commandment
first, v. 15. They are here cursed, not only that
worship images, but that make them or keep them,
if they tie such (or like such) as idolaters used in
the service of their gods; whether it be a graven
image or a molten image, it comes all to one, it is an
abomination to the Lord; though it be not set up in
public, but in a secret place; though it be not ac
tually worshipped, nor is it said to be designed for
worship, but reserved there with respect, and a
constant temptation; he that does this, may perhaps
escape punishment from men, but he cannot escape
the curse of God.
2. Against the fifth commandment, v. 16. The
contempt of parents is a sin so heinous, that it is put
next to the contempt of God himself. If a man
abused his parents, either in word or deed, he fell
under the sentence of the magistrate, and must be
put to death, Exod. 21. 15, 17. But to set light by
them in his heart, was a thing which the magistrate
could not take cognizance of, and therefore it is
here laid under the curse of God, who knows the
heart. Those are cursed children, that carry them
selves scornfully and insolently toward their pa
rents. 3. Against the eighth commandment. The
curse of God is here fastened, (1.) Upon an unjust
neighbour that removes the land-marks, v. 17. See
ch. 19. 14. (2.) Upon an unjust counsellor, who,
when his advice is asked, maliciously directs his
friend to that which he knows will be to his preju
dice; which is making the blind to wander out ofthe
way, under pretence of directing him in the way,
than which nothing can be either more barbarous
or more treacherous, v. 18. Those that seduce
others from the way of God's commandments, and
entice them to sin, bring this curse upon themselves,
which our Saviour has explained, Matth. 15. 14,
The blind lead the blind, and both shall fall into the
ditch. (3.) Upon an unjust judge, that perverted
the judgment ofthe stranger, fatherless, and widow,
whom he should protect and vindicate, v. 19. These
are supposed to be poor and friendless, (nothing to
be got by doing them a kindness, nor any thing lost
by disobliging them,) and therefore judges may be
tempted to side with their adversaries against right
and equity; but cursed are such judges.
4. Against the seventh commandment. Incest is
a cursed sin, with a sister, a father's wife, or a mo
ther-in-law, v. 20, 22, 23. These crimes not only
expose men to the sword of the magistrate, (Lev.
20. 11.) but, which is more dreadful, to the wratl
of God; bestiality likewise, v. 21.

678

DEUTERONOMY, XXVIII.

5. Against the sixth commandment. Two of the
worst kinds of murder are specified; (1.) Murder
unseen, when a man does not set upon his neigh
bour as a fair adversary, giving him an opportunity
to defend himself, but smites him secretly, (v. 24. )
as by poison or otherwise, when he sees not who
hurts him. See Ps. 10. 8, 9. Though such secret
murders may go undiscovered, and unpunished, yet
the curse of God will follow them. (2. ) Murder
under cover of law, which is of all other the great
est affront to God, for it makes an ordinance of his,
to patronise the worst of villains; and the greatest
wrong to our neighbour, for it ruins his honour as
well as his life: cursed therefore is he that will be
hired, or bribed, either to accuse, or to convict, or
to condemn, and so to slay an innocent person, v.
25. See Ps. 15. 5.
6. The solemnity concludes with a general curse
upon him that confirmeth not, or, as it might be
read, that performeth not, all the words of this law
to do them, v. 26. By our obedience to the law we
set our seal to it, and so confirm it, as by our diso
bedience we do what lies in us to disannul it, Ps.
119. 126. The apostle, following all the ancient
versions, reads it, cursed is every one that continues
not, Gal. 3. 10. Lest those who were guilty of
other sins not mentioned in this commination,
should think themselves safe from the curse, this
last reaches all; not only those who do the evil
which the law forbids, but those also who omit the
good which the law requires: to this we must all
say Amen, owning ourselves under the curse, justly
to have deserved it, and that we must certainly
have perished for ever under it, if Christ had not
redeemed us from the curse of the law, by being
made a curse for us.
CHAP. XXVIII.
This chapter is a very large exposition of two words in the
foregoing chapter, the blessing and the curse. Those
were pronounced blessed in general, that were obedient,
and those cursed, that were disobedient; but because
generals are not so affecting, Moses here descends to
particulars, and describes the blessing and the curse, not
in their fountains, (those are out of sight, and therefore
the most considerable, yet least considered, the favour
of God the spring of all the blessings, and the wrath of
God the spring of all the curses,) but in their streams,
the sensible effects of the blessing and the curse, for
they are real things, and have real effects. I. He de
scribes the blessings that should come upon them ifthey
were obedient; personal, family, and especially national,
for in that capacity especially they are here treated with,
v. 1 • • 14. n. He more largely describes the curses which
would come upon them if they were disobedient; such
as would be, f. Their extreme vexation, v. 15. .44. 2.
Their utter ruin and destruction at last, v. 45. .68. This
chapter is much to the same purport with Lev. 26. set
ting before them life and death, good and evil; and the
promise, in the close of that chapter, of their restoration
upon their repentance, is here likewise more largely re
peated, ch. SO. Thus as they had precept upon precept
in the repetition of the law, so they had line upon line in
the repetition of the promises and threatenings. And
these are both there and here delivered, not only as sanc
tions of the law, what would be conditionally, but as
predictions of the event, what would be certainly, that
for a while the people of Israel would be happy in their
obedience, but that at length they would be undone by
their disobedience; and therefore it is said (ch. 30. 1.)
that all those things would come upon them, both the
blessing and the curse.
1. k ND it shall come to pass, if thou
J\. shalt hearken diligently unto the
voice ofthe Lord thy God, to observe and
to do all his commandments which I com
mand 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. 5. Blessed shall be thy
basket and thy store. 6. Blessed shalt thou
be when thou comest in, and blessed shall
thou be when thou goest out. 7. The Lord
shall cause thine enemies that rise up
against thee to be smitten before thy face :
they shall come out against thee one way,
and flee before thee seven ways. 8. The
Lord shall command the blessing upon thee
in thy storehouses, and in all that thou settest
thine hand unto ; and he shall bless thee
in the land which the Lord thy God giveth
thee. 9. The Lord shall establish thee a
holy people unto himself, as he hath sworn
unto thee, if thou shalt keep the command
ments of the Lord thy God, and walk
in his ways. 10. And all people of the
earth shall see that thou art 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.
12. The Lord shall open unto thee his
good treasure, the heaven to give the rain
unto thy land in his season, and to bless all
the work of thine hand : and thou shalt
lend unto many nations, and thou shalt
not borrow. 13. And the Lord shall
make thee the head, and not the tail ; and
thou shalt be above only, and thou shalt
not be beneath ; if that thou hearken unto
the commandments of the Lord thy God,
which I command thee this day, to observe
and to do them: 14. And thou shalt not
go aside from any of the words which 1
command thee this day, to the right hand or
to the left, to go after other gods to serve them.
The blessings are here put before the curses, to
intimate, 1. That God is slow to anger, but swift to
show mercy: he has said it, and sworn, that he
would much rather we would obey and live, than
sin and die. It is his delight to bless. 2. That
though both the promises and the threatenings are
designed to bring and hold us to our duty; yet it is
better that we be allured to that which is good by a
filial hope of God's favour, than that we be fright
ened to it by a servile fear of his wrath. That
obedience pleases best, which comes from a princi
ple of delight in God's goodness. Now,
I. We have here the condition upon which the
blessing is promised. 1. It is upon condition-that
they diligently hearken to the voice of God; (v. 1,
2.) that they hear God speaking to them by his
word, and use their utmost endeavour to acquaint

DEUTERONOMY, XXVIII.

679

themselves with his will, x». 13. 2. Upon condition
that they observe and do all his commandments,
'{and in order to obedience, there is need of obser
vation,) and that they keep the commandments of
God, (v. 9. ) and walk in his ways. Not only do
them for once, but keep them for ever; not only set
out in his ways, but wait "i them to the end. 3.
Upon condition that they should not go aside either
to the right hand or to the left, either to supersti
tion on the one hand, or profaneness on the other;
and particularly that they should not go after other
gods, (v. 14. ) which was the sin that of all others
they were most prone to, and God would be most
displeased with. Let them take care to keep up
religion, both the form and power of it, in their fami
lies and nation, and God would not fail to bless them.
II. The particulars of this blessing.
1. It is promised that the providence of God
should prosper them in all their outward concerns.
These blessings are said to overtake them, v. 2.
Good people, sometimes, under the sense of their
own unworthiness, are ready to fly from the bless
ing, and to conclude that it belongs not to them;
but the blessing shall find them out and follow them
notwithstanding; thus in the great day, the blessing
will overtake the righteous that say, Lord, when
saw we thee hungry, and fed thee? Matth. 25. 37.
It is promised, ¦
(1. ) That they should be safe and easy; a blessing
should come upon them wherever they were, in the
city, or in the field, v. 3. Whether their habita
tion was in the town or country; whether they were
husbandmen or tradesmen; whether, their business
called them into the city or into the field; they
should be preserved from the dangers, and have
the comforts, of every scene. This blessing should
attend them in their journies, going, out and coming
in, ii. 6. Their persons should be protected, and
the affair they went about, should succeed well.
Observe, here, what a necessary and constant de
pendence we have upon God, both for the continu
ance and comfort of this life. We need him at
every turn, in all the various moments of life; we
cannot be safe if he withdraw his protection, nor
easy if he suspend his favour: but if he 'bless us, go
where we will, it is well with us.
(2.) That their families should be built up in a
numerous issue; Blessed shall be the fruit of thy
body, (v. 4.) and in that the Lord shall make thee
plenteous, (v. 11.) in pursuance of the promise
made to Abraham, that his seed should be as the
stars of heaven for multitude, and that God would
be a God to them, than which, a greater blessing,
and more comprehensive, could not be entailed
upon the fruit of their body. See Isa. 61. 9.
(3. ) That they should be rich, and have an abun
dance of all the good things of this life, which are
promised them, not merely that they might have
the pleasure of enjoying them, but (as Bishop Pa
trick observes out of one of the Jewish writers) that
they might have wherewithal to honour God, and
might be helped and encouraged to serve him
cheerfully, and to proceed and persevere in their
obedience to him. A blessing is promised, [1.]
On all they had without doors, corn and cattle in
the fiefd, (v. 4, 11.) their cows and sheep particu
larly, which should be blessed for the owners'
sakes, and made blessings to them. In order to
this, it is promised that God would give them rain
in due season, which is called his good treasure,
(v. 12.) because with this river of God the earth is
enriched, Ps. 65. 9. Our constant supplies we
must see coming from God's good treasure, and
own our obligations to him for them; if he withhold
his rain, the fruits both of the ground and cf the
cattle soon perish. [2.] On all ihey had within
doors, the basket and store, (v. 5,) the store

houses or barns, v. 8. When it is brought home,
God will bless it, and not blow upon it as sometimes
he does, Hag. 1. 6, 9. We depend upon God and
his blessing, not only for our yearly com out of the
field, but for our daily bread out of our basket and
store, and therefore are taught to pray for it every
day. (4.) That they should have success in all their
employments, which would be a constant satisfac
tion to them; " The Lord shall command the bless
ing (and it is he only that can command it) upon
thee, not only in all thou hast, but in all thou doest,
all that thou settest thine hand unto," v. 8. This
intimated that even when they were rich, they
must not be idle, but must find some good employ
ment or other to set their hand to, and God would
own their industry, and bless the work of their
hand; (v. 12.) for that which makes rich, and keeps
so, is, the blessing of the Lord upon the hand of
the diligent, Prov. 10^ 4, 22.
(5. ) That they should have honour among their
neighbours, v. 1, The Lord thy God will set thee
on high above all nations. He made them so, by
taking them into covenant with himself, ch. 26. 19.
And he would make them more and more so by
their outward prosperity, if they would not by sin
disparage themselves. Two things should help to
make them great among the nations. [1.] Their
wealth, v. 12. " Thou, shalt lend to many nations-
upon interest," (which they were allowed to take
from the neighbouring nations,) "but thou shalt not
have occasion to borrow." This would give them
great influence with all about them : for the bor
rower is servant to the lender. It may be meant
of trade and commerce, that they should export
abundantly more than they should import, which
would keep the balance on their side. [2.] Their
power, v. 13. " The Lord shall make thee the head,
to give law to all about them, to exact tribute, and
to arbitrate all controversies." Every sheaf should
bow to their's; which should make them so con
siderable, that all the people of the earth should be
afraid of them, (v. 10.) that is, should reverence
their true grandeur, and dread making them their
enemies. The flourishing of religion among them,
and the blessing of God upon them, would make
them formidable to all their neighbours, terrible as
an army with banners.
(6.) That they should, be victorious over their
enemies, and prosper in all their wars. If any
were so daring as to rise up against them to oppress
them, or encroach upon them, it should be at their
peril, they should certainly fall before them, v. 7.
The forces of the enemy, though entirely drawn
up to come against them one way, should be en
tirely routed, and flee before them seven ways, each
making the best of his way.
From the whole we learn, (though it were well
if men would belieye it,) that religion and piety are
the best friends to outward prosperity. Though
temporal blessings do not take up so much room in
the promises of the New Testament, as they do in
those of the Old, yet it is enough that our Lord
Jesus has given us his word, (and sure we may take
his word,) that if we seek first the kingdom of God,
and the righteousness thereof, all other things shall
be added to us, as far as Infinite Wisdom sees good;
and who can desire it further? Matth. 6. 33.
2. It is likewise promised that the grace of God
should establish them a holy people, v. 9. Having
taken them into covenant with himself, he would
keep them in covenant; and provided they used the
means of steadfastness, he would give them the
grace of steadfastness, that they should not depart
from him. Note, Those that are sincere in holi
ness, God will establish in holiness; and he is of
! power to do it, Rom. 16. 25. He that is holy, shall

680

DEUTERONOMY, XXVD1.

be holy still; and those whom God establishes 'in
holiness, he thereby establishes a people to him
self, for as long as we keep close to God, he will
never forsake us. This establishment of their re
ligion would be the establishment of t/ieir reputa
tion, v. 10. All the people of the earth shall see,
and own, that thou art called by the name of the
Lord, that is, " that thou art a most excellent and
glorious people, under the particular care and
countenance of the great God. They shall be
made to know that a people called by the name of
Jehovah is without doubt the happiest people under
the sun, even their enemies themselves being
judges. " The favourites of heaven are truly great,
and, first or last, it will be made to appear that they
are so; if not in this world, yet at that day, when
those who confess Christ now, shall be confessed by
him before men and angels, as those whom he de
lights to honour.
15. But it shall come to pass, if thou
wilt not hearken unto the voice of the
Lord thy God, to observe to do all his
commandments and statutes which I com
mand thee this day, that all these curses
shall come upon thee, and overtake thee.
16. Cursed shalt thou be in the c'tfy, and
cursed shalt thou be in the field. 1 7. Cursed
shall be thy basket and thy store. 18.
Cursed shall be the fruit of thy body, and
the fruit of thy land, the increase of thy
kine, and the flocks of thy sheep. 19.
Cursed 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 wickedness
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 an inflammation, and with
an extreme burning, and with the sword,
and with blasting, and with mildew ; and
they shall pursue thee until thou perish.
23. And the heaven that is over thy head
shall be brass, and the earth that is under
thee shall be iron. 24. The Lord shall
make the rain of thy land powder and dust :
from heaven shall it come down upon thee,
until thou be destroyed. 25. The Lord
shall cause thee to be smitten before thine
enemies : thou shalt go out one way against
them, and flee seven ways before them;
and shalt be removed into all the kingdoms
of the earth. 26. And thy carcase shall be
meat unto all fowls of the air, and unto the
beasts of the earth, and no man shall fray
them away. 27. The Lord will smite thee
with the botch of Egypt, and with the eme-
rods and with the scab, and with the itch,

whereof thou canst not be healed. 28.
The Lord shall smite thee with madness,
and blindness, and astonishment of heart :
29. And thou shalt grope at noon-day, as
the blind gropeth in darkness, and thou
shalt not prosper in thy ways: and thou
shalt be only oppressed and spoiled ever
more, and no man shall save thee. 30.
Thou shalt betroth a wife, and another man
shall lie with her : thou shalt build a house,
and thou shalt not dwell therein : thou shalt
plant a vineyard, and shalt not gather the
grapes thereof. 31. Thine ox shall be slain
before thine eyes, and thou shalt not eat
thereof: thine ass shall be violently taken
from before thy face, and shall not be restor
ed to thee : thy sheep shall be given unto
thine enemies, and thou shalt have none to
rescue them. 32. Thy sons and thy daugh
ters shall be given unto another people, and
thine eyes shall look, and fail with 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 labours, shall a nation
which thou knowest not eat up ; and thou
shalt be openly oppressed and crushed
always : 34. So that thou shalt be mad for
the sight of thine eyes which thou shalt see.
35. The Lord shall smite thee in the knees,
and in the legs, with a sore botch that can
not be healed, from the sole of thy foot
unto the top of thy head. 36. The Lord
shall bring thee, and thy king which thou
shalt set over thee, unto a 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
astonishment, a proverb, and a by-word,
among all nations whither the Lord shall
lead thee. 38. Thou shalt carry much seed
out into the field, and shalt gather but little
in; for the locust shall consume it. 39.
Thou shalt plant vineyards, and dress them,
but shall neither drink ofthe wine, nor
gather the grapes; for the worms shall eat
them. 40. Thou shalt have olive-trees
throughout 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 daughters, but thou shalt not enjoy
them ; for they shall go into captivity. 42.
All thy trees and fruit of thy land shall the
locust consume. 43. The stranger that is
within thee shall get up above thee very
high ; and thou shalt come down very low.
44. He shall lend to thee, and thou shalt net
lend to him : he shall be the head, and thou
shalt be the tail.
Having viewed the bright side ofthe cloud, which
is toward the obedient, we have now presented to

DEUTERONOMY, XXVIII.

681

us the black and dark side, which is toward the dis
obedient If we do not keep God's commandments,
we not only come short o£ the blessing promised, but
we lay ourselves under the curse, which is as co«1t
prehensive of all misery, as the blessing is of all
happiness. Observe,
I. The. equity of this curse. It is not a curse
causeless, or for some light cause; God seeks not
occasion against us, nor is he apt to quarrel with
us. That which is here mentioned as bringing the
curse, is, 1. Despising God; refusing to hearken to
his voice; (v. 15.) which speaks the highest con
tempt imaginable, as if what he had said were not
worth the heeding, or we were not under any obli
gation to him. 2. Disobeying him; not doing his
commandments, or not observing to do them. N°ne
fall under his curse, but those that rebel against his
command. 3. Deserting him. " It is because of
the wickedness of thy doings, not only whereby thou
hast slighted me, but whereby thou hast forsaken
me," v. 20. God never casts us off, till we first
cast him off. It intimates that their idolatry, by
which they forsook the true God for false gods,
would be their destroying sin, more than any other.
II. The extent and efficacy of this curse. "These
curses shall come upon thee from above, and shall
overtake thee; though thou endeavour to escape
them, it is to no purpose to attempt it, they shall
follow thee whithersoever thou goest, and: seize
thee, overtake thee, and overcome thee," v. 15. It
is said of the sinner, when God's wrath is in pur
suit of him, that he wouldfainfi.ee out of his hand,
(Job. 27. 22. ) but he cannot; if he fi.ee from the iron
weapon, yet the bow of steel shall reach him and
strike him through. There is no running/row God
but by running to him, no fleeing from his justice
but by fleeing to his mercy. SeePs. 21. 7, 8. 1.
Wherever the sinner goes, the curse of God follows
him; wherever he is, it rests upon him. He is
cursed in the- city, and in the field, v. 16. The
strength ofthe city cannot shelter him from it, the
pleasant air of the country is no fence against these
pestilential steams. He is cursed, (i\ 19. ) when
he comes in, for the curse is upon the house of the
wicked, (Prov. 3. 33. ) and he is cursed when he goes
out, for he cannot leave that curse behind him, nor
get rid of it, which has entered into his bowels like
water, and like oil into his bones. 2. Whatever he
has, is under a curse. Cursed is the ground for his
sake, and all that is on it, or comes out of it, and so
he is cursed from the ground, as Cain, Gen. 4. 11.
The basket and store cursed, v. 17, 18. All his en
joyments being forfeited by him, are in a manner
forbidden to him, as cursed things, which he has no
title to. To those whose mind and conscience are
defiled; every thing else is so, Tit. 1. 15. They
are all imbitt'ered to him, he cannot take' any true
comfort in them, for the wrath of God mixes itself
with them, and he is so far from having any secu
rity of the continuance of them, that if his eyes be
open, he may see them all condemned, and ready
to be confiscated, and with them all his joys, and all
his hopes, for ever. 3. Whatever he does, is under
a curse too. It is a curse in all that he setteth
his hand unto, v. 20. A constant disappointment
which they are subject to, that set their hearts upon
the world, and expect their happiness in it, and
which cannot but be a constant vexation. This
curse here is just the reverse ofthe blessing in the
former part of the chapter. Thus whatever bliss
there is in heaven, there is not only the want of it,
but the contrary to it, in hell; (Isa. 65. 13.) My
servants shall eat, but ye shall be hungry.
Many particular judgments are here enumerated,
which would be the fruits of the curse, and with
which God would punish the people of the Jews for
their apostasy and disobedience. (1.). These judg-
Vol. I.— 4 R

ments threatened are of divers kinds, for God hai
many arrows in his quiver, four sore judgments,
(Ezek. 14. 21.) and many more. (2.) They are
here represented as very terrible, and the descrip
tions of them are exceedingly lively and affecting,
that men, knowing these terrors of the Lord, might,
if possible, be persuaded. (3.) The threatenings
of the same judgment are several times repeated,
that they might make the more deep and lasting
impressions; and to intimate that if they persisted
in their disobedience, the judgment which they
thought was over, and of which they said, " Surely
the bitterness of it is past," would return with dou
ble force; for when God judges, he will overcome.
[1.] Bodily diseases are here threatened; that
they should be epidemical in their land, These
God sometimes makes use of for the chastisement
and improvement of his own people, Lord, behold,
he whom thou lovest is sick. But here they are
threatened to be brought upon his enemies, as to
kens of his wrath, and designed for their ruin. So
that according to the temper of our spirits, under
sickness, accordingly it is to us a blessing or a curse.
But whatever sickness may be to particular persons,
it is certain that epidemical diseases raging among
a people, are national judgments, and are so to be
accounted. He here threatens, First, Painful dis
eases; (v. 35.) a sore botch, beginning in the legs
and knees,, but spreading, like Job's boils, from head
to foot. And, Secondly, Shameful diseases; (v.
27.) the botch of Egypt, (such boils and blains as
the Egyptians had been plagued with, when God
brought Israel from among them,) and the emerods
and scab, vile diseases, the just punishment of those
who by sin had made themselves vile. Thirdly,
Mortal diseases; the pestilence,, (v. 21.) the con-r
sumption, (put for all chronical diseases,) and the
fever, (for all acute diseases,) v. 22. See Lev. 26.
16. and all incurable, v. 27.
[2.] Famine, and scarcity of provisions; and this,
First, For want of rain; (v. 23, 24.) Thy heaven
over thy head, that part that is over thy land, shall
be as dry as brass, while the heavens over other
countries shall distil their dews; and when the
heaven is as brass, the earth of course will be as
iron, so hard and unfruitful. Instead of rain, the
dust shall be blown out of the highways into the
field, and spoil the little that there is of the fruits
of the earth. Secondly, By destroying insects.
The locust should destroy the corn, so they should
not have so much as their seed again, v. 38, 42.
And the fruit of the vine which should make glad
their hearts, should all be worm-eaten, v. 39. And
the olive, some way or other, should be made to
cast its fruit, v. 40. The heathen use many super
stitious customs in honour of their idol-gods, for pre
serving the fruits of the earth: but Moses tells Is
rael that the only way they had to preserve them,
was, to keep God's commandments; for he is a God
that will not be sported with, like their idols, but
will be served in spirit and truth. This threaten
ing we find fulfilled in Israel, 1 Kings 17. 1 Jer. 14.
1, &c. Joel 1. 4.
[3. ] That they should be smitten before their en
emies in war, who, it is likely, would be the more
cruel to them, when they had them at their mercy,
for the severity they had used against the nations
of Canaan, which their neighbours in after-ages
would be apt to remember against them, v. 25. It
would make their flight the more shameful, and the
more grievous, that they might have triumphed over
their enemies, if they had but been faithful to their
God. The carcases of those that were slain in war,
or died in captivity among strangers, should be meat
to the fowls, v. 26. And an Israelite, having for
feited the favour of his God, should have so little
humanity showed him, as that no man should fray

002

DEUTERONOMY, XXVIII.

them away; so odious would God's curse make
them to all mankind.
[4. ] That they should be infatuated in all their
counsels, so as not to discern their own interest, nor
bring any thing to pass for the public good, (v. 28,
29.) The Lord shall smite thee with madness and
blindness. Note, God's judgments can reach the
minds of men, to fill them with darkness and hor
ror, as well as their bodies and estates; and those
are the sorest of all judgments, which make men a
terror to themselves, and their own destroyers.
That which they contrived to secure themselves
by, should still turn to their prejudice. Thus we
often find that the allies they confided in, distressed
them, and strengthened them not, %Chron. 28. 20.
Those that will not walk in God's counsels, are
justly left to be ruined by their own; and those that
are wilfully blind to their duty, deserve to be made
blind to their interest; and seeing they loved dark
ness rather than light, let them grope at noon-day
as in the dark.
[5.] That they should be plundered of all their
enjoyments, stripped of all by the proud and impe
rious conqueror, such as Benhadad was to Ahab, 1
Kings 20. 5, 6. Not only their houses and vine
yards should be taken from them, but their wives
and children, i>. 30, 32. Their dearest comforts',
which they took most pleasure in, and promised
themselves most from, should be the entertainment
and triumph of their enemies. As they had dwelt
in houses which they builded not, and eaten of vine
yards which they planted not, (ch. 6, 10, 11.) so
others should do by them. Their oxen, asses, and
sheep, like Jacobs, should be taken away before
their eyes, and they should not be able to recover
them, v. 31. And all the fruit of their land and la
bours should be devoured and eaten up by the ene
my; so that they, and their's, would want necessa
ries, while their enemies were revelling with that
which they had laboured for.
[6. ] That they should be carried captives into a far
country; nay, into all the kingdoms of the earth, v.
25. Their sons and daughters, whom they promised
themselves comfort in, should go into captivity,
(v. 41.) and they themselves at length, and their
king in whom they promised themselves safety and
settlement, v. 36. This was folly accomplished,
when the ten tribes first, were carried captive into
Assyria, (2 Kings 17. 6.) and not long after, the two
tribes into Babylon, and two of their kings, 2 Kings
24. 14, 15. — 25. 7, 21. That which is mentioned as
an aggravation of their captivity, is, that they should
go into an unknown country, the language and cus
toms of which would be very uncouth, and their
treatment among them barbarous, and there they
should serve other gods, that is, be compelled to do
so by their enemies, as they were in Babylon, Dan.
3. 6. Note, God often makes men's sin their pun
ishment, and chooses their delusions. Ye shall
serve other gods, that is, " Ye shall serve those that
do serve them;" a nation is often in scripture called
by the name of its God, as Jer. 48. 7. They had
made idolaters their associates, and now God made
idolaters their oppressors.
[7.] That those who remained, should be insult
ed and tyrannized over by strangers, v. 43, 44. So
the ten tribes were by the colonies which the king
of Assyria sent to take possession of their land, 2
Kings 17. 24. Or, this may be meant of the grad
ual encroachments which the strangers within their
gates should make upon them, so as insensibly to
worm them out of their estates. We read of the
fulfilling of this, Hos. 7. 9. Strangers have de
voured his strength; foreigners ate the bread out of
•the mouths of true-born Israelites, by which they
ivere justly chastised for introducing strange gods.
[8.] That their reputation among their neigh

bours should be quite sunk, and they that had been
a name, and a praise, should be an astonishment, a
proverb, and a by- word, v. 37. Some have observ
ed the fulfilling of this threatening in their present
state; for when we would express the most perfidi
ous and barbarous treatment, we say, None but a
Jew would have done so. Thus is sin a reproach to
any people.
Lastly, To complete their misery, it is threatened
that they should be quite out of the possession of their
minds by all these troubles; (v. 34.^ , Thou shalt be
mad for the sight of thine eyes, that is, quite bereav
ed of all comfort and hope, and abandoned to utter
despair. Those that walk by sight, and not by
faith, are in danger of losing reason itself, when
every thing about them looks frightful; and their
condition is woful indeed, that are mad for the
sight of their eyes.
45. Moreover, all these curses shall come
upon thee, and shall pursue thee, and over
take thee, till thou be destroyed ; because
thou hearkenedst not unto the voice of the
Lord thy God, to keep his commandments
and his statutes which he commanded thee :
46. And they shall be upon thee for a sign
and for a wonder, and upon thy seed for
ever. 47. Because thou servedst not the
Lord thy God with joyfulness, and with
gladness of heart, for the abundance of all
things; 48. Therefore shalt thou serve
thine enemies, which the Lord shall send
against thee, in hunger, and in thirst, and
in nakedness, and in want of all things: and
he shall put a yoke of iron upon thy neck,
until he have destroyed thee. 49. The
Lord shall bring a nation against thee from
far, from the end of the earth, as swift
as the eagle flieth ; a nation whose tongue
thou shalt not understand ; 50. A nation
of fierce countenance, which shall not re
gard the person of the old, nor show favour
to the young: 51. And he shall eat the
fruit of thy cattle, and the fruit of thy land,
until thou be destroyed : which also shall
not leave thee either corn, wine, or oil, or
the increase of thy kine, or flocks of thy
sheep, until he have destroyed thee. 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 besiege thee in all thy
gates throughout all thy land, which the
Lord thy God hath given thee. 53. And
thou shalt eat the fruit of thine own body,
the flesh of thy sons and of thy daughters,
which the Lord thy God hath given thee,
in the siege, and in die straitness wherewith
thine enemies shall distress thee : 54. So
that the man that is tender among you, and
very delicate, his eye shall be evil toward his
brother,and toward thewifeof hisbosom,and
toward the remnant of his children which
he shall leave : 55. So that he will not give
to any of them of the flesh of his children

DEUTERONOMY, XXVIII.

683

whom he shall eat : because he hath no
thing left him in the siege, and in the strait-
ness wherewith thine enemies shall distress
thee in all thy gates. 56. The tender and
delicate woman among you, which would
not adventure to set the sole of her foot up
on the ground for delicateness and tender
ness, her eye shall be evil toward the hus
band of her bosom, and toward her son,
and toward her daughter, 57. And toward
her young one that cometh out from be
tween her feet, and toward her children
which she shall bear : for she shall eat
them for want of all things secretly in the
siege and straitness wherewith thine enemy
shall distress thee in thy gates. 58. If thou
wilt not observe to do all the words of this law
that are. written in this book, that thou may
est fear this glorious and fearful name,
THE LORD THY GOD; 59. Then
the Lord will make thy plagues wonder
ful, and the plagues of thy seed, even great
plagues, arid of long continuance, and sore
sicknesses, and of Tong continuance. 60.
Moreover he will bring upon thee all the dis
eases of Egypt, which thou wast afraid of ;
and they shall cleave unto thee. 61. Also
every sickness, and every plague, which is
not written in the book of this law, them
will the Lord bring upon thee, until thou
be destroyed. 62. And ye shall be left
few in number, whereas ye were as the
stars of heaven for multitude ; because thou
wouldest 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, and to
bring you to naught ; and ye shall be
plucked from off the land whither thou go
est to possess it. 64. And the Lord shall
scatter thee among all people, from the one
end of the earth even unto the other; and
there thou shalt serve other gods, which nei
ther thou nor thy fathers have known, even
wood and stone. 65. And among these
nations shalt thou find no ease, neither shall
the sole of thy foot have rest : but the
Lord shall give thee there a trembling
heart, and failing of eyes, and sorrow of
mind : 66. And thy life shall hang in
doubt before thee ; and thou shalt fear day
and night, and shalt have none assurance
of thy life : 67. In the morning thou shalt
say, Would God it were even ! and at even
thou shalt say, Would God it were morn
ing ! for the fear of thine heart wherewith
thou shalt fear, and for the sight of thine
eyes which thou shalt see. 68. And the
Lord shall bring thee into Egypt again

with ships, by the way whereof I spake
unto thee, Thou shalt see it no more again:
and there ye shall be sold unto your enemies
for bondmen and bondwomen, and no man
shall buy you.
One would have thought that enough had been
said to possess them with a dread of that wrath of
God which is revealed from heaven against the un
godliness and unrighteousness of men. But to show
now deep the treasures of that wrath are, and that
still there is more and worse behind, Moses, when
one would have thought that he had concluded this
dismal subject, begins again, and adds to this roll
of curses, many similar words; as Jeremiah did to
his, Jer. 36. 32. It should seem that in the former
part of his commination, Moses foretells their cap
tivity in Babylon, and the calamities which intro
duced and attended that, by which, even after their^
return, they were brought to that low and poor"
condition, which is described, v. 44. That their
enemies should be the head, and they the tail: but
here in this latter part, he foretells their last de
struction by the Romans, and their dispersion there
upon. And the present deplorable state ofthe Jewish
nation, and of all that have incorporated them
selves with them, by embracing their religion, does
so fully and exactly answer. to the prediction in
these verses, that it serves for an incontestable proof
of the truth of prophecy, and consequently of the
divine authority of the scripture. And this last
destruction being here represented as more dread
ful than the former, it shows that their sin, in re
jecting Christ and his gospel, was more heinous and
more provoking to God than idolatry itself, and left
them more under the power of Satan; for their cap
tivity in Babylon cured them effectually of their
idolatry in seventy years' time; but under this last
destruction now for above 1600 years, they continue
incurably averse to the Lord Jesus. Observe,
I. What is here said in general of the wrath of
God, which should light and lie upon them for
their sins.
1. That if they would not be ruled by the com
mands of God, they should certainly be ruined by
Ms curse, v. 45, 46. Because thou didst not keep
Ms commandments, (especially that of hearing and
obeying the great Prophet,) these curses shall come
upon thee, as upon a people appointed to destruc
tion, the generation of God's wrath: and they shall
be for a sign and for a wonder. It is amazing to
think, that a people so long the favourites of Hea
ven, should be so perfectly abandoned and cast off;
that a people so closely incorporated, should be so
universally dispersed; and yet that a people so
scattered in all nations, should preserve themseiyes
distinct, and not mix with any; but like Cain,
be fugitives and vagabonds, and yet marked to be
known. 2. That if they would not serve God with cheer
fulness, they should he compelled to serve their
enemies, (v. 47, 48.) that they might know the dif
ference; (2 Chron. 12. 8.) which, some think, is the
meaning of Ezek. 20. 24, 25, Because they des
pised my statutes, I gave them statutes that were
not good. Observe here, (1. ) It is justly expected
from those to whom God gives an abundance of the
good things of this life, that they should serve him.
What does he maintain us for, but that we may
do his work, and be some way serviceable to his
honour? (2.) The more God gives us, the more
cheerfully we should serve him; our abundance
should be oil to the wheels of our obedience. God
is a master that will be served with gladness, and
delights to hear us sing at our work. (3.) If when
we receive the gifts of God's bounty, we either do

684

DEUTERONOMY, XXVIII.

not serve him at all, or serve him with reluctance,
it is a righteous thing with him to make us know the
hardships of want and servitude. They deserve to
have cause given them to complain, who complain
without a cause. Tristis es, et felix—rhappy, and
yet not easy! Blush at thy own folly and ingrati
tude. 3. That if they would not give glory to God by an
awfol obedience, he would get him honour upon
them by wonderful plagues, v. 58, 59. Note, (1.)
God justly expects from us that we should fear his
fearful name; and, which is strange, that name
which is here proposed as the object of our fear, is,
The Lord thy God, which is very fitly here put
in our Bibles, in capital letters; for nothing can
sound more truly august. As nothing is more com
fortable, so nothing more awful, than this, that he
with whom we have to do, is Jehovah, a Being in
finitely perfect and blessed, and the Author of all
being; and that he is our God, our rightful Lord
and Owner, from whom we are to receive laws, and
to whom we are to give account: this is great, and
greatly to be feared. (2.) We may justly expect
from God, that if we do not fear his fearful name,
we shall feel his fearful plagues; for one way or
other God will be feared. All God's plagues are
dreadful, but some are wonderful, carrying in them
extraordinary signatures of divine power and jus
tice, so that a man, upon the first view of them,
may say, Ferity there is a God that judgeth in the
earth. II. How the destruction threatened is described.
Moses is here upon the same melancholy subject
that our Saviour is discoursing of to his disciples in
his farewell sermon, (Matth. 24. ) namely, The de
struction of Jerusalem and the Jewish nation.
Five things are here foretold, as steps to their
ruin. 1. That they should be invaded by a foreign ene
my; (v. 49, 50.) A nation from far, namely, the
Romans, as swift as the eagle, hastening to the
prey; our Saviour makes use of this similitude, in
foretelling this destruction, that where the carcase is,
there will the eagles be gathered together, Matth.
24. 28. And Bishop Patrick observes, (to make
the accomplishment the more remarkable,) that the
ensign of the Roman armies was an eagle. This
nation is said to be of a fierce countenance, an indi
cation of a fierce nature, stern and severe, that
would not pity the weakness and infirmity either of
little children or of old people.
2. That the country should be laid waste, and all
the fruits of it eaten up by this army of foreigners;
which is the natural consequence of an invasion, es
pecially when it is made, as that by the Romans
was, for the chastisement of rebels, v. 51. He
shall eat the fruits of thy cattle and land, so that the
inhabitants should be starved, while the invaders
were fed to the full.
3. That their cities should be besieged, and that
such would be the obstinacy of the besieged, and
such the vigour of the besiegers, that they would
be reduced to the last extremity, and at length fall
into the hands of the enemy, v. 52. No place,
though ever so well fortified, no, not Jerusalem it
self, though it held out long, would escape. Two
of the common consequences of a long siege are
here foretold. (1.) A miserable famine, which
would prevail to such a degree, that, for want of
food, they should kill and eat their own children, v.
53. Men should do so, notwithstanding their
hardiness and ability to bear hunger; and though
obliged by the law of nature to provide for their
own families, yet should refuse to give to the wife
and children that were starving, any of the child
that was barbarously butchered, v. 54, 55. Nay,
women, ladies of quality, notwithstanding their

natural niceness about their food, and their natural
affection to their childien, yet, for want of food,
should so far forget all humanity, as to kill and eat
them, v. 56, 57. Let us observe by the way, how
hard this fate must needs be to the tender and deli
cate women, and learn not to indulge ourselves in
tenderness and delicacy, because we know not what
we may be reduced to before we die; the more nice
we are, the harder it will be to us to bear want, and
the more danger we shall be in of sacrificing reason,
and religion, and natural affection itself, to the cla
mours of an unmortified and ungoverned appetite.
This threatening was fulfilled in the letter of it,
more than once, to the perpetual reproach of the
Jewish nation: never was the like done either by
Greek or Barbarian, but in the siege of Samaria, a
woman boiled her own son, 2 Kings 6. 28, 29. And
it is spoken of as commonly done among them in the
siege of Jerusalem by the Babylonians, Lam. 4. 10.
And in the last siege by the Romans, Josephus tells
us of a noble woman that killed and ate her own
child, through the extremity of the famine, and
when she had eaten one half secretly, (v. 57.) that
she might have it to herself; the mob, smelling meat,
got into the house, to whom she showed the other
half, which she had kept till another time, inviting
them to share with her. What is too barbarous for
them to do, that are abandoned of God! (2.) Sick
ness is another common effect of a strait and long
siege; and that is here threatened: sore sickness, ana
of long continuance, v. 59. , These should attend
the Jews wherever they went afterward, the dis
eases of Egypt, leprosies, botches, and foul ulcers,
v. 60. Nay, as if the particular miseries here
threatened were not enough, he concludes with an
&c. v. 61. The Lord will bring upon thee every
sickness, and every plague, though it be not written
in the book of this law. Those that fall under the
curse of God, will find that the one half was not
told them of the weight and terror of that curse.
4. That multitudes of them should perish ; so that
they should become few in number, v. 62. It was a
nation that God had wonderfully increased, so that
they were as the stars of heaven for multitude ; but,
for their sin, diminished and brought low, Ps. 107.
38, 39. It is computed that in the destruction ofthe
Jewish nation by the Romans, as appears by the ac
count Josephus gives of it, above two millions fell by
the sword, at several places, beside what perished
by famine and pestilence: so that the whole country
was laid waste and turned into a wilderness. That
is a terrible word, (v. 63.) As tlie Lord rejoiced
over you to do you good, so he'will rejoice over you
to destroy you. Behold here the goodness and
severity of God : mercy here shines bright in the
pleasure God takes in doing good, he rejoices in it ;
yet justice here appears no less illustrious in the
pleasure he takes in destroying the impenitent ; not
as it is the making of his creatures miserable,
but as it is the asserting of his own honour, and the
securing of the ends of his government. See what
a malignant mischievous thing sin is, which (as I
may say) makes it necessary for the God of infinite
goodness to rejoice in the destruction of his own crea
tures, even those that had been favourites.
5. That the remnant should be scattered through
out the nations. This completes their woe, (v. 64.)
The Lord shall scatter thee among all people. This
is remarkably fulfilled in their present dispersion,
for there are Jews to be found almost in all countries
that are possessed either by Christians or Mahome-
dans, and in such numbers, that it has been said,. If
they could unite in one common interest, they would
be a very formidable body, and able to deal with the
most po-werful states and princes ; but they abide
under the power of this curse, and are so scattered
that they are not able to incorporate. It is hen.

DEUTERONOMY, XXIX.

685

foretold, that in this dispersion, (1.) They should
have ho religion, or none to any puipose ; should
have neither temple, nor altar, nor priesthood, for
they should serve other gods. Some think this has
been fulfilled in the force put upon the Jews in Popish
countries, to worship the images that are used in the
Roman church, to their great vexation. (2.) They
should have no rest ; no rest of body, The sole of thy
foot shall not have rest, (v. 65.) but be continually
on the remove, either in hope of gain, or fear of per
secution ; all wandering Jews: no rest ofthe mind,
(which is much worse,) but a trembling heart ; (v.
65. ) no assurance of life; (v. 66. ) weary both of
light and darkness, which are, in their turns, both
welcome to a quiet mind, but to them both day and
night would be a terror, v. 67. Such was once the
condition of Job, (Job 7. 4.) but to them this should
be constant and perpetual; that blindness and dark
ness which the apostle speaks of as having happened
to Israel, and that guilt -which bowed down their
backalway, (Rom. 11.8. 10.) must needs occasion
a constant restlessness and amazement. Those are
a torment to themselves, and to all about them, that
fear day and night, : and are always uneasy; let good
people strive against it, and not give way to that
fear which has torment; and let wicked people not
be secured in their wickedness, for their hearts can
not endure, nor can their hands be strong, when the
terrors of God set themselves in array against them.
They that say in the morning, O that it were even,
and in the evening, 0 that it were morning, show,
[1.] A constant fret and vexation, chiding the hours
for lingering, and complaining of the length of every
minute. Let time be precious to us when we are
in prosperity, and then it will not be so tedious to us
when we are in afflictions as otherwise it would.
[2. ] A constantfright and terror; afraid in the morn
ing of the arrow thatfiieth by day, and therefore
wishing the day over; but what will this do for them ?
When evening comes, the trembling heart is no less
apprehensive of the terror by night, Ps. 9l. 5. 6.
Happy they, whose minds, being staid on God, are
quiet from the fear of evil. Observe here, the ter
ror arises not only from the sight of the eyes, but
from the fear of the heart, not only from real dan
gers, but from imaginary ones; the causes of fear,
when they come to be inquired into, often prove to
be only the creatures of the fancy.
Lastly, In the close, God threatens to leave them
as he found them, in a house of bondage, v. 68. The
Lord shall bring thee, into Egypt again, that is, into
such a miserable state as they were in when they
were slaves to the. Egyptians, and ruled by them
with rigour. God had brought them out of Egypt,
and had said, They shall seeit no more again; (Deut.
17. 16. ) but now they should be reduced to the same
state of slavery that they had been in there. To be
sold to strangers would be bad enough, but much
worse to be sold to their enemies. Even slaves
may be valued as such, but a Jew should have so ill
a name for all that is base, that when he was expos
ed to sale, no man should buy him, which would
make his master that had him to sell, the more se
vere with him. Thirty Jews (they say) have been
sold for one small piece of money, as they sold our
Saviour for thirty pieces.
Now, npon the whole matter, First, The accom
plishment of these predictions upon the Jewish
nation, shows that Moses spake by the spirit of
God, who certainly foresees the ruin of sinners, and
gives them warning of it, that they may prevent it
by a true and timely repentance, or else be left in
excusable. Secondly, Let us all from hence learn
to stand in awe, and' not to sin. I have heard of a
wicked man, who, upon reading the threatenings
of this chapter, was sb enraged, that he tore the
leaf out ofthe Bible,as Jehoiakim Cut Jeremiah's roll;

but to what purpose is it to deface a topy, while the
original remains 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 forbear?
CHAP. XXIX.
The first word*' of this chapter are the contents of it; These
are the words of the covenant, (v. 1.) that is, these that
follow; Here is, I. A recital of God's dealings with them,
in order to the bringing of them into this covenant, v.
2 . . 8. II. A solemn charge to them to keep the cove
nant, V. 9. HI. An abstract of the covenant itself, v.
12, 13. IV. A specification of the persons taken into
the covenant, v. 10, 11, 14, 16. V. An intimation ofthe
great design of this covenant against idolatry, in a pa
renthesis, v. 16, 17. VI. A most solemn and dreadful
denunciation of the wrath of God, against such persons
as promise themselves peace in a sinful Way, v. 18 . . 28.
VII. The conclusion of this treaty, with a distinction
between things secret and things revealedj v. 29.
l.npHESE are the words of the cove-
JL nant, which the Lord commanded
Moses to make with the children of Israel
in the land of Moab, besides the covenant
,which he made with them in Horeb. 2.
And Moses called unto all Israel, and said
unto them, Ye have seen all that the Lord
did before your eyes in the land of Egypt
unto Pharaoh, and unto all his servants,
and unto all his land ; 3. The great tempta
tions which thine eyes have seen, the signs,
and those great miracles : 4. Yet the
Lord hath not given you a heart to per
ceive, and eyes to see, and ears to hear,
unto this day. 5. And I have led you forty
years in the wilderness : your clothes are not
waxen old upon you, and dry shoe is not
waxen old upon thy foot. 6. Ye have not
eaten bread, neither have you drunk wine
or strong drink : that ye might know that I
am the Lord your God. 7. And when ye
came unto this jjlace, 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 Reuben
ites, and to the Gadites, and to the half
tribe of Manasseh. & Keep therefore the
words of this covenant, and do them, that
ye may prosper in all that ye do.
Now that Moses had largely repeated the com
mands which the people were to observe as their
part of the covenant, and the promises and threat
enings which God would make good (according
as thef behaved themselves) as his part of the
covenant; the whole is here summed up in a fede
ral transaction. The covenant formerly made is
here "renewed, and Moses, who was before, is still,
the mediator of it; (v. 1.) The Lord commanded
Moses to make it. Moses himself, though king in
Jeshurun, could not make the covenant any other
wise than as God gave him instructions. It does
not lie in the power of ministers to fix the terms of
the covenant, they are only to dispense the seals of
it. This is said to be beside the covenant made in
Horeb; for though the covenant was the same, yet
it was a new promulgation and ratification of it. It
is probable, some now living, though not of age to
I be mustered, were of age to consent for themselves

686

DEUTERONOMY, XXIX.

to thexovenant made at Horeb, and yet it is here
renewed. Note, Those that have solemnly cove
nanted with God, should take all opportunities to do
it again, as those that like their choice too well to
change. But the far greater part were a new gen
eration, and therefore the covenant must be made
afresh with them, and it is fit that the covenant
should be renewed to the children of the covenant.
It is usual for indentures to begin with a recital;
this does so; with a rehearsal ofthe great things God
had done for them. 1. As an encouragement to
them, to believe that God would indeed be to them
a- God,, for he would not have done so much for
them, if he had not designed more, to which all he
had hitherto done, was but a preface (as it were)
or introduction; nay, he had showed himself a God
in_ what he had hitherto done for them, which
might raise their expectations of something great,
and answering the vast extent and compass of that
pregnant promise, that God would be to them a
God. 2. As an engagement upon them to be to him
an obedient people, in consideration of what he had
done for them.
For the proof of what he here advances, he ap
peals to their own eyes, (v. 2.) Ye have seen all
that the Lord did. Their own senses were incon
testable evidence of the matter of fact, that God
had done great things for them; and then their own
reason was a no less competent judge of the equity
of his inference from it, (v. 9. ) Keep therefore the
words of this covenant.
These things he specifies, to show the power and
goodness of God in his appearances for them. (1.)
Their deliverance out of Egypt, v. 2, 3. The
amazing signs and miracles by which Pharaoh was
plagued, and compelled to dismiss them, and Israel
was tried (for they are called temptations) whether
they would trust God to secure them from, and
save them by, those plagues. (2. ) Their conduct
through the wilderness for forty years, v. 5, 6.
There they were led, and clad, and fed, by mira
cles; though the paths of the wilderness were not
only unknown but untrodden, yet God kept them
from being lost there; and (as Bishop Patrick ob
serves) those very shoes, which by the appointment
of God they put on in Egypt, at the passover, when
they were ready to march, (Exdd. 12. 11.) never
wore out, but served them to Canaan: and though
they lived not upon bread which strengthens the
heart, and wine which rejoices it, but upon manna
and rock-water, yet they were men of strength and
courage, mighty men, and able to go forth to
war. By these miracles they were made to know
that the Lord was God, and by these mercies
that he was their God. (3.) The victory they
had lately obtained over Sihon and Og, and that
good land which they had taken possession of,
v. 7, 8. Both former mercies, and fresh mercies,
should be improved by us as inducements to obe
dience. By way of inference from these memoirs, [1.]
Moses laments their stupidity, (v. 4.) Yet the Lord
has not given you a heart to perceive. This does
not lay the blame of our senselessness, and sottish-
ness, and unbelief, upon God, as if they had stood
ready to receive his grace, and had begged for it,
but he had denied them; no, but it fastens the
guilt upon themselves. "The Lord, who is the
Father of Spirits, a God in covenant with you, and
who had always been so rich in mercy to you, no
doubt, would have crowned all his other gifts with
this, he would have given you a heart to perceive
and eyes to see, if you had not by your own fro-
wardness and perverseness frustrated his kind in
tentions, and received his grace in vain." Note,
First, The hearing ear, and seeing eye, and the
understanding heart, are the gift of God. All that

have them, have them from him. Secondly, God
gives not only food and raiment, but wealth and
large possessions, to many to whom he does not
give grace. Many enjoy the gifts, who have not
hearts to perceive the Giver, nor the true intention
and use ot the gifts. ' Thirdly, God's readiness to
do us good in other things, is a plain evidence that
if we have not grace, that best pt gifts, it is our own
fault and not his; he would have gathered us, and
we would not. \2. ] Moses charges them to be obe
dient, (t;. 9. ) Keep therefore, and do. . Note, We
are bound, in gratitude and interest, as well as duty
and faithfulness, to keep the words of the covenant.
10. Ye stand this day all of you before
the Lord your God ; your captains of your
tribes, your elders, and your officers, with
all the men of Israel, 11. Your little ones,
your wives, and thy stranger that 'is in thy
camp, from the hewer of thy wood unto the
drawer of thy water: 12. That thou
shouldest enter into covenant with the
Lord thy God, and into his oath, which
the Lord thy God maketh with thee this
day : 13. That he may establish thee to
day for a people unto himself, and that he
may be unto thee a God, as he hath said
unto thee, and as he hath sworn unto thy
fathers, to Abraham, to Isaac, and to Ja
cob. 14. Neither with you only do I make
this covenant and this oath ; 15. But with
him that standeth here with us this day be
fore the Lord our God, and also with him
that is not here with us this day : 16. (For
ye know how We have dwelt in the land of
Egypt ; and how we came through the na
tions which ye passed by; 17. And ye
have seen their abominations, and their
idols, wood and stone, silver and gold,
which were among them :) 1 8. Lest there
should be among you man, or woman, or
family, or tribe, whose heart turneth away
this day from the Lord our God, to go and
serve the gods of these nations ; lest there
should be among you a root that beareth
gall and wormwood; 19. And it came to
pass, when he heareth the words of this
curse, that he bless himself in his heart, say
ing, I shall have peace, though I walk in the
imagination of mine heart, to add drunken
ness to thirst: 20. The Lord will not
spare him, but then the anger of the Lord
and his jealousy shall smoke against that
man, and all the curses that are written in
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 covenant that are
written in this book of the law : 22. So that
the generation to come of your children,
that shall rise up after you, and the stranger
that shall come from a far land, shall say,

DEUTERONOMY, XXIX.

687

when they see the plagues of that land, and
the sicknesses which the Lord hath laid
upon it; 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 an
ger, and in his wrath ; 24. Even all nations
shall say, Wherefore hath the Lord done
thus unto this land 1 what meaneth the heat
of this great anger ? 25. Then men shall
say, Because they have forsaken the cove
nant of the Lord God of their fathers,
which he made with them when he brought
them forth out of the land of Egypt : 26.
For they went and served other gods, and
worshipped them, gods whom they knew
not, and whom he had not given unto them :
27. And the anger of the Lord was kindled
against this land, to bring upon it all the
curses that are- written in this book: 28.
And the Lord rooted them out of their land
in anger, and in wrath, and in great indig
nation, and cast them into another land, as
it is this day. 29. The secret things. belong
unto the Lord our God : but those things
which are revealed belong unto us, and to
our children for ever, that we may do all the
words of this law.
It appears by the length of the sentences here,
and by the copiousness and pungency of the expres
sions, that Moses, now that he was drawing hear
to the close of his discourse, was very warm and
zealous, and very desirous.to impress what he said,
upon the minds of this unthinking people. To bind
them the faster to God and duty, he here, with
great solemnity of expression, (to make up the
want of the external ceremony that was used,
Exod. 24. 4, &c.) concludes a bargain (as it were)
between them and God, an everlasting covenant,
which God would not forget, and they must not.
He requires not their explicit consent, but lays the
matter plainly before them, and then leaves it be
tween God and their own consciences. Observe,
I. The parties to this covenant.
1. It is the Lord their God they are to covenant
with, v. 12. To him they must give up themselves,
to him they must join themselves. "It is his oath;
he has drawn up the covenant and settled it; he re
quires your consent to it; he has sworn- to you, and
to him you must be sworn. " This requires us to be
sincere and serious, humble and reverent, in our co
venant-transactions with God, remembering how
great a God he' is, with whom we are covenanting,
who has a perfect' knowledge of us, and an absolute.
dominion over us.
2. They are all to be taken into covenant with him. -
They were all summoned to attend, (v. 2. ) and did
accordingly, and are told, (v. 10.) what was the
design of their appearing before God now in a body
—they were to enter into covenant with him. (1.)
Even their great men; the. captains of their tribes,
their elders and officers, must not think it any dis
paragement to their honour, or any diminution of
their power, to put their necks under the yoke of
this covenant, and to draw in it They must rather
enter into the covenant, first, to set a good example

to their inferiors. (2.) Not the men only, Dutthe
wives, and children, must come into this covenant;
though they were not numbered, and mustered, yet
they must be joined to the Lord, v. 11. Observe,
Even little ones are capable of being taken into co
venant with God, and are to be admitted, with their
parents. Little children, so little as to be carried
in arms, must be brought to Christ, and shall be
blessed by him, for of such -was, and is, the kingdom
of God. ¦ (3.) Not the men of Israel only, but the
stranger that was in their camp, provided he was so
far proselyted to their religion, as to renounce all
false gods, was taken into this covenant with the
God of Israel, forasmuch as he also, though a stran
ger, was to be looked upon in this matter as a son
of Abraham, Luke 19. 9. This was an early indi
cation of favour to the Gentiles, and of the kindness
God had in store for them. (4.) Not the freemen
only, but the hewers of wood, and drawers of wa
fer, the meanest drudge they had among them.
Note, As none are too great to come under the
bonds of the covenant, so none are tod mean to in
herit the blessings of the covenant. In Christ no
difference is made between bond and free, Col. 3:
11. Art thou called, being a servant? Care not
for it, 1 Cor. 7. 21. "(5. ) Not only those that were
now present before God in this solemn assembly,
but those also that were not here with them, were
taken into covenant, v. 15, As with him that stand-
eth here with us, (so Bishop Patrick thinks it should
be rendered,) so also with him that is not here with
us this day; that is, [1.] Those that tarried at
home, were included; though detained either by
sickness or necessary business, they must not there
fore think themselves disengaged; no, every Israel
ite shares in the common blessings; they that tarry
at home, divide the spoil, and therefore every Is
raelite must own himself bound by the consent of
the. representative body. They who cannot go up
to the house of the Lord, must Keep up a spiritual
communion with those that do, and be present in
spirit when they are absent in body. [2. J The gen
erations to come are included. Nay, one of the
Chaldee paraphrasts reads it, All the generations
that have been from the first days of the world, and
all that shall arise to the end of the whole world,
stand with us here this day. And so, taking this co
venant as a typical dispensation of the covenant of
grace, it is a noble, testimony to the Mediator of that
covenant, who is the same yesterday, to-day, and
for ever.
II. The summary of this covenant; all the pre
cepts and all the promises of the covenant, are in
cluded in the covenant-relation between God and
them, v. 13. That they should be appointed, raised
up, established for a people to him, to observe and
obey him, to be devoted to him, and dependent on
him, and that he should be to them a God, according
to the tenor ofthe covenant made with their fathers,
to make them holy, high, and happy. Their fa
thers ate here named, Abraham, Isaac, and Jacob,
as examples of piety, Which those were to set them
selves to imitate, who expected any benefit from
the covenant made with them. Note, A due con
sideration of the relation we stand in to God as our
God, and the obligation we' lie under as a people to
him, is enough to bring us to all the duties and all
the comforts of c6venant.
III. The principal design ofthe renewing of this
covenant at this time, was, to fortify them against
temptations to idolatry. Though other sins will be
the sinner's ruin, yet this was the sin that was likely
to be their ruin. Now concerning this, he showsi
1. The danger they were in of being tempted to
it, v. 16, 17. " Ye know how we have dwelt in the
land of Egypt, a country addicted to idolatry; and
it were well if there were not among-you some re-

688

DEUTERONOMY, XXIX.

mains of the infection, of that idolatry; we have
passed by other nations, the Edomites, Moabites, i3"c.
and have seen their abominations, and their idols,
ond some among you, it may be, have liked them
too well, and still hanker after them, and would ra
ther worship a wooden god that they can see, than
an infinite Spirit whom they never saw." It is to
be hoped that there were those among ctiem, who,
the more they saw of these abominations and idols,
the more they hated them; but there were those
that were smitten with the sight of them, saw the
accursed things, and coveted them.
2. The danger they were in if they yielded to the
temptation. He gives them fair warning: it was at
their peril if they forsook God to serve idols. If
they would not be bound and held by the precepts
of the covenant, they would find that the curses of
the covenant would be strong enough to bind and
hold them.
(1.) Idolatry would be tM; ruin of particular per
sons and their families, v. 18- «21. where observe,
[1.] The sinner described, v. 18. First, He is
one whose heart turns away from his God; there
the mischief begins, in the evil heart of unbelief,
which inclines men to depart from the Irving God,
to dead idols. Even to. this sin men are tempted,
when theyare drawn aside by their own lusts and
fancies. They that begin to turn from God, by
neglecting their duty to him, are easily drawn to
other gods: and they that serve other gods, do cer
tainly turn away from the true God; for he will ad
mit of no rivals; he will be all or nothing. Secondly,
He is a root that bears gall and wormwood; that is,
he is a dangerous man, who, being himself poisoned
with bad principles and inclinations, with a secret
contempt of the God of Israel and his institutions,
and a veneration for the gods of the nations, endea
vours, by all arts possible, to corrupt and, poison
others, and draw them to idolatry: this is a man
whose fruit is hemlock (so the word is translated,
Hos. 10. 4.) and wormwood; it is very displeasing to
God, and will be, to all that are seduced by him,
bitterness in the latter end. This is referred to by
the apostle, Heb. 12. 15. where he is in like man
ner cautioning us to take heed of those that would
seduce us from the christian faith; they are the
weeds or tares in a field, which, if let alone, will
overspread the whole field. A little of this leaven
will be in danger of infecting the whole lump.
[2.] His security in the sin. He promises him
self impunity, though he persists in his impiety, v.
19. Though he hears the words ofthe curse, so that
he cannot plead ignorance of the danger, as other
idolaters; yet even then, he blesses himself in his
own heart, thinks himself safe from the wrath of
the God of Israel, under the protection of his idol-
gods, and therefore says, " I shall have peace,
though I be governed in my religion, not by God's
institution, but by my own imagination, to add
drunkenness to thirst, one act of wickedness to ano
ther. " Idolaters were like drunkards, violently set
upon their idols themselves, and industrious to draw
others in with them. Revellings commonly accom
panied their idolatries, (1 Pet. 4. 3.) so that this
speaks a woe to drunkards, (especially the drunk
ards of Ephraim, ) who, when they are awake, being
thirsty, seek it yet again, Prov. 23. 35. And those
that made themselves drunk in honour of the idols,
were the worst of drunkards. Note, First,. There
are many who are under the curse of God, and yet
bless themselves; but it will soon be found that in
blessing themselves, they do but deceive thefti-
selves. Secondly, Those that are ripe for ruin, and
there is little hope of their repentance, who have
made themselves believe that they shall have peace
though they go on in a sinful way. Thirdly,
Drunkenness is a sin that hardens the heart, and

debauches the conscience, as much as any other; a
sin to which men are strangely tempted themselves,
even when they have lately felt the mischiefs of it,
to which they are strangely fond of drawing others,
Hab. 2. 15. And such an insnaring sin is idolatry.
[3.] God's just severity against him for the sin,
and for the impious affront he put upon God, in say
ing he should have peace, though he went on, so
giving the lie to Eternal Truth, Gen. 3. 4. There
is scarcely a threatening in all the book of God, that
sounds more dreadful than this here. O that pre
sumptuous sinners would' read it and tremble ! For
it is not a mere bugbear to frighten children and
fools, but a real declaration of the wrath of God
against the ungodliness and unrighteousness of men,
v . 20, 21. First, The Lord shall not spare Mm.
The days of his reprieve, which he abuses, will be
shortened, and no mercy remembered in the midst
of judgment. Secondly, The anger of the Lord,
and his jealousy,, which is the fiercest anger, shall
smoke against him, like the smoke of a furnace.
Thirdly, The curses written shall lie upon him, not
only light upon him to terrify him, but abide upon
Mm, to sink him to the lowest hell, John 3. 36.
Fourthly, His name shall be blotted out, that is, he
himself shall be cut off, and his memory shall rot
and perish with him. Fifthly, He shall be separa
ted unto evil, which is the most proper notion of a
curse; he shall be cut off from all happiness, and all
hope of it, and marked out for misery without re
medy. And (lastly, J All this according to the
curses of the covenant, "Which are the most fearful
curses, "being the just revenges of abused grace.
(2. ) Idolatry would be the ruin of their nation; it
would bring plagues upon the land that connive at
this root of bitterness, and received the infection;
as far as the sin spread, the judgment should spread
likewise. [1.] The ruin is described. It begins with
plagues and sicknesses, (v. 22.) to try if they will
be reclaimed by lesser judgments; but if not, it ends
in a total overthrow, like that, of Sodom, v. 23. As
that valley which had been like the garden of the
Lord for fruitfulness, was turned into a lake of salt
and sulphur, so should the land of Canaan be made
desolate and barren, as it has been ever since the
last destruction of it by the Romans. The lake of
Sodom bordered close upon the land of Israel, that
by it they might be warned against the iniquity of
Sodom; but, not taking the warning, they were
made as like to Sodom in ruin as they had been in
sin. [2.] The reason of it is inquired into, and as
signed. First, It would be inquired into by the genera
tions to come, (v. 22. ) who would find the state ot
their nation in all respects the reverse of what it had
been; and when they read both the history and the
promise, would be astonished at the change. The
stranger likewise, and the nations about them, as
well as particular persons, would ask, Wherefore
hath the Lord done thus unto this land? v. 24.
Great desolations are thus represented elsewhere
as striking the spectators with amazement, 1 Kings
9. 8, 9. Jer. 22. 8, 9. It was time for the neighbours
to tremble, when judgment thus began at the house
of God, 1 Pet. 4. 17. The emphasis of the ques
tion is to be laid upon this land; the land of Canaan;
this good land, the glory of all lands ; this land flow
ing with milk and honey. A thousand pities that •
such a good land as this, should be made desolate;
but this is not all; it is this holy land; the land of Is
rael, a people in covenant with God; it is Imman-
uel's land; a land where God was known and wor
shipped, and yet thus wasted. Note, 1. It is no
new thing for God to bring desolating judgments
upon a people that in profession are near to him,

DEUTERONOMY, XXX.

689

Aitios 3. 2. 2. He never does this without a good
reason. 3. It concerns us to inquire into the reason,
that we may give glory to Gbd, and take warning
to ourselves.
Secondly, The reason is here assigned, in answer
to that inquiry. The matter woujd be so plain,
that all men would say, It was because they forsook
the covenant ofthe Lord God of their fathers, v. 25.
Note, God never forsakes any fill they first forsake
him. But those that desert the God of their fathers,
are justly cast out of the inheritance of their fathers.
They weht and served other gods, (v. 26. ) gods that
they had no acquaintance with, nor lay under any
obligations to, either in duty or gratitude; for God
has not given the creatures to be served by Us, but
to serve us; nor have they done any good to us, (as
some read it,) more than what God has enabled
them to do; to the Creator therefore we are debtors,
and not to the creatures. It was for this, that God
was angry with them, (v. 27.) and rooted them out
in anger, v. 28. So that, how dreadful soever the
desolation was, the Lord was righteous in it, which
is acknowledged, Dan. 4. 11, 12. "Thus" (says
Mr. Ainsworth) "the law of Moses leaves sinners
under the curse, and rooted out of the Lord's land;
but the grace of Christ toward penitent believing
sinners plants them again upon their land, and they
shall no more be pulled up, being kept by the pow
er of God," Amos 9. 15.
Lastly, He concludes his prophecy of the Jews'
rejection, just as St. Paul concludes his discourse on
the same subject, when it began to be fulfilled,
(Rom. 11. 33.) How unsearchable are God's judg
ments, and his ways past finding out! So here, (t>.
29_.) Secret things belong to the Lord bur God.
Some make it to be one sentence, The secret things
of the Lord our God are revealed to us and to our
children, as far as we are concerned to know them,
. and he hath not dealt so with other nations: but we
make it two sentences, by which,
1. We are forbidden curiously to inquire into the
secret counsels of God, and to determine concern
ing them. A full answer is given to that questibn,
Wherefore has the1 Lord done thus to this land?
sufficient to justify God, and admonish us. But if
any ask further, why God would be at such a vast
expense of miracles to form such a people, whose
apostasy and ruin he plainly foresaw? Why he did
not by his Almighty grace prevent it? Or, what
he intends yet to do with them? Let such know
that these are questions which cannot be answered,
and therefore are not fit; to be asked. It is pre
sumption in us to pry into the Arcana Imperii — the
mysteries of Government, and to inquire into the
reasons of state, which it is not for us to know. See
Acts 1. 7. John 21. 22. Col. 2. 18.
2. We are directed and encouraged diligently to
inquire into that which God has made known;
things revealed belong to us and to our children.
Note, (1. ) Though God has kept much of his coun
sel secret, yet there is enough revealed to satisfy
and save us. He has kept back nothing that is pro
fitable for us, but that only which it is good for us
to be ignorant of. (2.) We ought to acquaint our
selves, and our children too, with the things of God
that are revealed; we are not only allowed to search
into them, but are concerned to do so; they are
things which we and ours are nearly interested in.
They are the rules we are to live by, the grants we
are to live upon; and therefore we are to learn them
diligently ourselves, and to teach them diligently to
our children. (3.) All our knowledge must be in
order to practice, for this is the end of all divine re
velation, not to furnish us with curious subjects of
speculation and discourse, with which to entertain
ourselves and our friends, but that we may do all
the words of this law, and be blessed in our deed.
Vol. i.— 4 S

CHAP. XXX.

One would have thought that the threatenings in the close
ofthe foregoing chapter had made a foil end of the peo-
Ele of Israel, and had left their cause for ever desperate;
ut, in this chapter, we have a plain intimation of the
mercy God had in store for them in the latter days, so
that mercy at length rejoices against judgment, and has.
the last word. Here we have, I. Exceeding great and
precious promises made to them, upon their repentance
aijd return to God, v. 1 . . 10. II. T)ie righteousness of
faith set before them in the plainness and easiness ofthe
commandment that was now given them, v. 11 . . 14. III.
A fair reference of the whole matter to their choice.
v. lfi.,20.
1. 1 ND it shall come to pass, when all
JljL these things are come upon thee, the
blessing and the curse, which I have set he-
fore 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
then the Lord thy God will turn thy cap
tivity, and have compassion upon thee,, and
will return and gather thee from all the na
tions, whither the Lord thy God hath scatter
ed thee. 4.~ If any of thine ibe driven out unto
the outmost 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 possessed, and thou shalt
possess it; and he will do thee good, and
multiply thee above thy fathers. 6. And
the Lord thy God will circumcise 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 voice of the
Lord, and do all his commandments, 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
rejoiced over thy fathers ; 1 0. If thou shalt
hearken unto the voice of the Lord thy
God, to keep his commandments and his
statutes which 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.
Two ways these verses may be considered; either
as a conditional promise, or as an absolute predic
tion. I. They are chiefly to be considered as a condi
tional promise, and so they belong to all persons
and all people, and not to Israel only; and the de
sign of them is to assure us that the greatest sinners,

DEUTERONOMY, XXX.

if they repent and be converted, shall have their
sins pardoned, and be restored to God's favour.
This is the purport of the covenant of grace, it
leaves room for repentance in case of misdemeanour,
.and promises pardon upon repentance, which the
.covenant ofinnocehcy did not. ' Now observe here,
.!• 1. How the repentance is described, which is the
condition of these promises. (1. ) It begins in serious ,
consideration, v. 1, " Thou shalt call to mind that
which thou hadst forgotten or not regarded." Note,
Consideration is the first step toward conversion,
Isa. 46, 8, Bring to mmd, O ye transgressprs.
The prodigal son came to himself first, and then to
his father. That which they should call to mind,
is, the blessing and the curse. If sinners would but
seriously consider the happiness they have lost by
¦sin, and the misery they have , brought themselves
SntQ, and that by repentance they may escape that
misery, and recover that happiness, they would not
delay to return to the Lord their God. The prodi
gal- called to mind the blessing and the curse, when
he considered his present poverty, and the plenty
of bread in his father's house, Luke 15. 17. (2.;
It consists in sincere conversion. The effect ofthe
consideration cannot but be godly sorrow and shame,
Ezefc 6. 9. — 7. 16. But that which is tile life: and
soul, of repentance, and without which the most
passionate expressions are but a jest, is, returning
to the Lord our God, v. 2. If thou turn, (v. 10.)
with all thy heart, and with all thy sowl. We must
.return to our allegiance to God as our Lord and
Ruler, our dependence upon him as our Father and
Benefactor, our devotedness to him as our highest
end, aiid our communion with him as our God in
covenant. We roust return to God from all that
which stands in opposition to him, or competition
with him. In this return to God, we must be up
right — with the heart and soul, and universal —
with all the heart and all the souL (3.) It is evi-
jdenced by a constant , obedience to the holy will of
God. If thou shalt obey Ms voice, (v. 2. ) thou and
thy children; for it is not enough that we do our
duty 'ourselves, but we must train up and engage
our children to do it, Or this comes in as the con
dition of the entail of the blessing upon their chil
dren, provided their children keep close, to their
duty. This obedience must be with an eye to God,
Thou shalt obey his voice, (v. 8i) and hearken to it,
v. 10. It must be sincere and cheerful and entire,
with all thy heart, and with all thy soul, v. 2. It
must be from a principle of love, and that love too
must be with ail thy heart, and with all thy soul, v.
(6. . . It is the heart and soul that God looks at, and
.requires; he will have that or nothing, and entire or
not at all. And it must be universal; according to all
Hhat I command thee, v. 2. and again, v. 8. to do all
his commandments. For he that allows himself in
ti)e breach of one commandment, involves himself
>n the guilt of contemning them all, James 2. 10.
An upright heart has respect to all God's command
ments, Ps. 119. 6. '
2. What the favour is, which is promised upon
this repentance. Though they are brought to God
by their trouble and distress, in the nations whither
they were driven, (v. 1.) yet God will graciously
accept of them notwithstanding; for on this errand
afflictions are sent, to bring lis to repentance.
Though they are driven out to the utmost parts of
heaven, yet from thence their penitent prayers shall
reach God's gracious ear, and there his favour
•shall find them out, v. 4. Undique ad ctelos tan-
tundemest vise — -from everyplace there is the same
way to heaven. This promise Nehemiah pleads in
his prayer for dispersed Israel, Neh. 1. 9.
It is here promised, (1.) That God would have
compassion upon them, as proper objects of his pity,
v, 3. Against sinners that go on in sin, God has in

dignation, (ch, 29. 20.) but on those that repent and
bemoan themselves, he has compassion, Jer. 31. 18,
20. True penitents may take great encourage
ments from the compassions and tender mercies of
our God^ which never fail, but overflow. (2.) That
he would turn their captivity, and gather 'them
from the nations whither they we're scattered, (v.
3.) though ever so remote, v. 4. One of the Chal
dee paraphrasts applies this to the Messiah, ex
plaining it thus, The word ofthe Lord shall gather
you by the hand of Elias the great Priest, and shall
bring yoy. by the hand .ofthe king Messiah; for this
was God's covenant with him, that he should re
store the preserved of Israel, Isa. 49. 6. And this
was the design of his death, to gather into one the
children of God that were scattered abroad, John
11. 51, 52. To him shall the gathering ofthe peo
ple be. (3.) That he would bring them into their
land again, v. 5. Note, Penitent sinners are not
only delivered out of their misery, but restored to
true happiness in the favour of God. The land
they are brought into to possess it, is, though not
the same, yet in some respects better than that
which our first father Adam possessed, and out of
which he was expelled. (4.) That he would do
them good, (v. 5. ) and rejoice over them for good,
v. 9. For there is joy in heaven, upon the repent
ance and conversion of sinners: the father of the
prodigal rejoiced over him for good. That he
would multiply them, v. 5. And that, when they
grew numerous, every mouth might have meat, he
would make them plenteous in every worh of their
hand, v. 9. National repentance and reformation
bring national plenty, peace, and prosperity. It is
promised, The Lord will make thee plenteous in the
fruit of thy cattle and land, for good. Many have
plenty for hurt, the prosperity of fools destroys
them. Then it is for good, when with it God gives
us grace to use it for his glory. (5.) That he would
transfer the curses they had been under, to their
enemies, v. 7. When God was gathering them in
to re-establish them, they would meet with much
opposition; but the same curses that had been a
burthen upon them, should become a defence to
them, by being turned upon their adversaries. The
cup of trembling should be taken out of their hand,
and put into the hand of those that afflicted them,
Isa. 51. 22, 23. (6.) That he would give them his
grace to change their hearts, and rule there, v. 6,
The Lord thy God will, circumcise thine heart, to
love the Lord.
Note, [lj The heart must be circumcised to
love God. The filth of the flesh must be put away;
and the foolishness of the heart, as the Chaldee
paraphrase expounds it. See Col. 2. 11, 12. Rom.
2. 29. Circumcision was a seal of the covenant; the
heart is then circumcised to love God, when it is
strongly engaged and held by that bond to this duty.
[2.] It is the work of God's grace to circumcise the
heart, and to shed abroad the love of God there;
and this grace is given to all that repent, and seek
it carefully. Nay, that seems to be rather a pro
mise than a precept, v. 8, Thou shalt return and
obey the voice of the Lord. He that requires us to
return, promises grace to enable us to return; and
it is our fault, if that grace be not effectual. Herein
the covenant of grace is well ordered, that whatso
ever is required in the covenant, is promised, Turn
ye at my reproof: behold, I will pour out my Spirit,
Prov. 1. 23. Lastly, It is observable how Moses
here calls God, the Lard thy God, twelve times in
those ten verses; intimating, First, That penitents
may take direction and encouragement in their re
turn to God, from their relation to him, Jer. 3. 22.
" Behold, we come unto thee, for thou art the Lord
our God; therefore to thee we. are bound to come,
whither'else should we go? And therefore we hope

DEUTERONOMY, XXX.

691

to find favour with thee." Secondly, That those
who have revolted from God, if they return to him,
and do their first works; shall be restored to their
tanner state of honour and happiness. Bring Mther
toe first robe. In the threatenings of the former
chapter, he is all along called the Lord, a God of
power, and the Judge of all: hut in the promises of
this chapter, the Lord thy God, a God of grace,
and in covenant with thee.
II. This may also be considered as a prediction
of the repentance and restoration of the Jews;
When all these things are come upon thee, (v. 1.)
the blessing first, and after that, the curse, then the
mercy in reserve shall take place. Though their
hearts were wretchedly hardened, yet the grace of
God could soften and change them; and then,
though their case was deplorably miserable, the
providence of God would redress all their griev
ances. Now, 1. It is certain that this was fulfilled
in their return from their captivity in Babylon. It
was a wonderful instance of their repentance and
reformation, that Ephraim, who had been joined to
idols, renounced them, and said, What have I to do
any more with idols? That captivity effectually
cured them of idolatry; and then God planted them
again in their own land, and did them good. But,
2. Some think that it is yet further to be accom
plished in the conversion of the' Jews who are now
dispersed, their repentance for the sin of their fa
thers in crucifying Christ, their return to God
through him, and their accession to the christian
church. But, alas} -who shall live when God doth
this? 11. For this commandment which I com
mand thee this day, it is not hidden from
thee, neither is it far off. 42. It is not in
heaven, that thou shouldest say, Who shall
go up for us to heaven, and bring it unto
us, that we may hear it, and do it? 13.
Neither is it beyond the sea, that thou
shouldest say, Who shall go over the sea
for us, and bring it unto us, that we may
hear it, and do it? 14. But the word is very
nigh unto thee, in thy mouth, and in thy
heart, that thou mayest do it.
Moses here urges them to obedience, from the
consideration of the plainness and easiness of the
commandl I. This is true of the law of Moses. They could
never plead, in excuse of their disobedience, that
God had enjoined them that which was either un
intelligible or impracticable, impossible to be known
or to be done, v. 11, It- is not hidden from thee.
That is, 1. " It is not too high for thee; thou need-
estnot send messengers to heaven, (v. 12.) to in
quire what thou must do to please God; nor needest
thou to go beyond sea, (v. 13. ) as the philosophers
did, that travelled through many and distant re
gions in pursuit bf learning; no, thou art hot put to
that labour and expense; nor is the conunandment
within thereaeh of those only that have a great es
tate, or a refined genius, but it is very nigh unto
thee, v. 14; It is written in thy books, made plain
upon tables, so that he that runs may read itr thy
priests' lips keep this knowledge, and when any
difficulty arises, thou mayest ask the Jaw at their
mouth, Mai. 2. 7. It is not communicated in a
strange language; but it is in thy mouth, that is, in
the vulgar tongue that is commonly used by thee,
in which thou mayest hear it read, and talk of it
famtyiarly among thy children. It is not wrapped
up in obscure phrases or figures to puzzle and
amuse thee, or in hieroglyphics, but it is in thy

heart;, it is delivered In such a manner, as that it is
lesyel to thy capacity, even to the capacity of the
mealiest." 2. 'fit is not top hard pr heavy for
thee:" so the SeptUagint reads it, v. 11. "Thou
needest riot say, «« As good attempt to climb to hea
ven, or flee upon the wings of the morning to tlje
uttermost part of the sea,, as go about to do all the
words of this law:" no, the matter is not so; it is
no such intolerable yoke as some evil-minded peo-,
pie represent it." It was indeed a heavy yoke in
comparison with that of Christ, (Acts 15. 10.) but
not in comparison with the idolatrous services ofthe
neighbouring nations. God appeals to themselves,
that he had not made them to. serve with an offering,
nor wearied them with incense, Isa. 43. 23."Mic. 6.
3. But he speaks especially of the moral law, and
its precepts; '.'That is very nigh thee, consonant
to the law erf nature, which would have been found
in every man's heart, and every man's mouth, if he
'would but have attended to it. There is that in
thee, which consents to the law that it. is good, Worn.
7. 16. Thou hast therefore no reason to complain
of any insuperable difficulty in the observance of it."
II. This is true of the gospel of Christ, to which
the apostle applies it, and makes it the language of
the righteousness which is of faith, Rom. 10. &• -8.
And many think that is principally intended by
Moses here; for he wrote of Christ, John 5. 46.
This is God's commandment now under the gospel,
that we believe in the name of his Son Jesus Christ;
1 John 3. 23. If we ask, as the blind man did,
Lord, who is he? or where is he, that We may be
lieve on him? (John 9. 36.) this scripture gives an
answer. We need not go up to heaven, to fetch
him thence, for he is come down from thenee-hi his
incarnation; nor down to the deep, to fetch him
thence, for thence he is come up in his resurrec
tion. But the word is nigh us, and Christ in that
word; so that if we believe" with the heart that the
promises of the incarnation and resurrection of the
Messiah are fulfilled in our Lord Jesus, and receive
him accordingly, and confess him with our mouth,.
we have then Christ with us, and we shall be saved.
He is near, very near, that justifies us. The law
was plain and easy, but the gospel much more so.
15. See, I have set before thee this day
life jand good, and death and, evil ; 16. In
that I command thee this day to love the
Lord thy' God, to walk in his ways, and to
keep his commandments and his statutes
and his judgments, that thou mayest live
and multiply: and the Lord thy God shall
bless thee in the land whither thou goest
to possess it. 17. But if thine heart turn
away, so that thou wilt not hear, but shalt
be drawn away, and worship other gods,
and serve them ; 18.1 denounce unto you
this day, that ye shall surely perish, and that
ye shall not prolong your days upon the
land, whither thou passest over Jordan to
go to possess it. 19. I call heaven and
earth to record this day against you, that I
have set before you life and death, blessing
and cursing : therefore choose life, that both
thou and thy seed may live : 20. That thou
mayest love the Lord thy God, and that
thou mayest obey his voice, and that thou
mayest cleave unto him; (for he is thy
|| life, and the length of thy days ;) that thou

692

DEUTERONOMY, XXXI-

mayest dwell in the land which the Lord
sware unto thy fathers, to Abraham, to
Isaac, and to Jacob, to give them.
Moses here concludes with a very bright light,
and a very strong fire, that, if possible, what he had
been preaching of, might find entrance into the un
derstanding and affections of this unthinking people.
What could be said more moving, and more likely
to make deep and lasting impressions? The manner
of his treating with them is so rational, so prudent,
so affectionate, and every way so apt to gain the
point, that it abundantly shows him to be in ear
nest, and leaves them inexcusable in their disobe
dience. I. He states the case very fairly. He appeals to
themselves concerning it, whether he had not laid
the matter as plain as they could wish before them.
1. Every man covets to obtain life and good, and to
escape death and evil; desires happiness, and
dreads misery. " Well," says he, "I have showed
you the way to obtain all the happiness you can de
sire, and to avoid all misery. Be obedient, and all
shall be well, and nothing amiss." Our first parents
ate the forbidden fruit, in hopes of getting thereby
the knowledge of good and evil; but it was a mise
rable knowledge they got, of good, by the loss of it,
and of evil, bythe sense of it; yet such is the com
passion of God toward man, that, instead of giving
him up to his own delusion, he has favoured him by
his word with such a knowledge of good and evil,
as will make him for ever happy, if it be not his
own fault. 2. Every man is moved and governed
in his actions by hope and fear, hope of good, and
fear of evil, real or apparent. "Now," says Moses,
" I have tried both ways; if you will be either
drawn to obedience by the certain prospect of ad
vantage by it, or driven to obedience by the no less
certain prospect of ruin, in case you be disobedient;
if you will be Wrought upon either way, you will be
kept close to God and your duty; but if you are not,
you are utterly inexcusable."
Let us, then, hear the conclusion of the whole
matter. (1.) If they and their's would love God
and serve him, they should live and be happy, v.
16. If they would love God, and evidence the sin
cerity of their love by keeping his commandments;
if they would make conscience of keeping his copi-
mandments, and do it from a principle of love; then
God would do them good, and they should be as
happy as his love and blessing could make them.
(2. ) If they or their's should at any time turn from
God, desert his service, and worship bther gods,
that would certainly be their ruin, v. 17, 18. Ob
serve, It is not for every failure in the particulars
of their duty, that ruin is threatened, but for apos
tasy and idolatry: though every violation of the
command deserved the curse, yet the nation would
be destroyed by that only, which is the violation of
the marriage-covenant. The purport of the New
Testament is much the same; that, in like manner,
sets before us life and death, good and evil; He that
believes shall be saved; he that believes not shall be
damned, Mark 16. 16. And that faith includes
love and obedience. To them who, by patient con
tinuance in well-doing, seek for glory, honour, and
immortality, God will give eternal life. But to
them that are contentious, and do not obey the
truth, but . obey unrighteousness, and so, in effect,
worship other gods and serve them, to them will be
rendered the indignation and wrath of an immortal.
God, the consequences of which must needs be the
tribulation and anguish of an immortal soul, Rom.
2. 7 .. 9.
II. Having thus stated the case, he fairly puts
them to their choice, with a direction to them to
choose welli He appeals to heaven and earth con

cerning his fair and faithful dealing with them o
19. They could not but own, that whatever was
the issue, he had delivered his soul; therefore that
they might deliver their's, he bids them choose life,
that is, choose to do their duty, which would be
their life. Note, 1. Those. shall have life, that
choose it: they that choose the favour of God, and
communion with him, for their felicity, and prose
cute their choice as they ought, shall have what .
they choose. 2. Those that come shbrt of life and
happiness, must thank themselves; they would
have had it, if they had chosen it, when it was put
to their choice: but they die because they will die;
that is, because they do not like the life promised,
upon the terms proposed.
In the last verse, (1.) He shows them, in short,
what their duty is, to love God, and to love him as
the Lord, a Being most amiable, and as their God,
a God in covenant with them; and as an evidence
of this love, to obey his voice in every thing, and by
a constancy in this love and obedience to cleave to
him, and never to forsake him in affection or prac
tice. (2. ) He shows them what reason there was
for this duty. In consideration, [1.] Of their de
pendence upon God; he is thy life, and the length
of thy days. He gives life, preserves life, restores
life, and prolongs it by his power, though it is a
frail life; and by his patience, though it is a forfeited
life: he sweetens life with his comforts, and is the
sovereign Lord of life; in his hand our breath is..
Therefore we are concerned to keep ourselves in
his love; for it is good having him our Friend, and
bad having him our Enemy. [2.] Of their obliga
tion to him for the promise of Canaan made to their
fathers, and ratified with an oath. And, £3.] Of
their expectations from him in performance of that
promise; "Love God, and serve him, that thou
mayest dwell in that land of promise, which thou
mayest be sure He can give, and uphold to thee,
who is thy life and the length of thy days." All
these are arguments to us to continue in love and
obedience to the God of our mercies.
CHAP. XXXI.
In this chapter, Moses, having finished his sermon, I. En
courages both the people who were now to enter Ca
naan, (v. 1 • .6.) and Joshua who was to lead them, v. 7,
8. 23. And, II. He takes care for the keeping of these
things always in their remembrance after his decease. 1.
By the book of the law, which was, (1.] Written. (2.)
Delivered into the custody of the priests, v. 9. and
24. . 27. (3.) Ordered to be publicly read every seventh
year, v. 10 . . 13. 2. By a song which God orders Moses
to prepare for their instruction and admonition. (1.)
He calls Moses and Joshua to the door of the taberna
cle, v. 14, 16. (2.) He foretells the apostasy of Israel in
process of time, and the judgments they would thereby
bring upon themselves, v. 16.. 18. (3.) He prescribes
the following song to be a witness against them, v.
19. .21. (4.) Moses wrote it, (v. 22.) and delivered it to
Israel, with an intimation of the design of it, as he had
received it from the Lord, v. 28 . . 30.
1. k ND Moses went, and spake these
J\. words unto all Israel. 2. And he
said unto them, I am a hundred and twenty
years old this day: I can no more go out
and come in : also the Lord hath said unto
me, Thou shalt not go over this Jordan.
3. The Lord thy Gbd, he will go over be
fore thee, and he will destroy these nations
from before thee, and thou shalt possess
them : and Joshua, he shall go over before
thee, as the Lord hath said. 4. And the
Lord shall do unto them as he did to Sihon
and to Og, kings of the Amorites, and unto

DEUTERONOMY, XXXI.

693

the land of them whom he destroyed, 5.
And the Lord shall give them up before
your face, that ye may do unto them ac
cording unto all the commandments which
I have commanded you. 6. Be strong and
of a good courage, fear not, nor be afraid
of them: for the Lord thy God, he it is
that doth go with thee; he will not fail thee,
nor forsake thee. 7. And Moses called
unto Joshua, and said unto him in the sight
of all Israel, Be strong and of a good
courage: for thou must go with this people
unto 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. Loath to part (we say) bids oft farewell; Moses
does so to the children of Israel; not because he
was loath to go to God, but because he was loath to
leave them, fearing, that when he had left them,
they would leave God: he had finished what he had
to say to them by way of counsel and exhortation:
here he calls them together to give them a word of
encouragement, especially with reference to the
wars of Canaan, which they were now to engage
in. It was a discouragement to them, that Moses
was to be removed, at a time when he could so ill
be spared: though Joshua was continued to fight for
them in the valley, they would want Moses to in
tercede for them on the hill, as he did, Exod. 17.
10. But there is no remedy; Moses can no more go
out, and come in, v. 2. Not that he was disabled
by any decay either of body or mind; for his natu
ral force was not abated: (ch. 34. 7.) but he cannot
any longer discharge his office; for, 1. He is a
hundred and twenty years old, and it is time for
him to think of resigning his honour, and returning
to his rest. He that had arrived at so great an age
then, when seventy or eighty was the ordinary
stint, as appears by the prayer of Moses, (Ps. 90,
10.) might well think that he had accomplished as
a hireling his day. 2. He is under a divine sentence,
Thou shalt not go over Jordan. Thus a foil stop
was put to his usefulness; hitherto he must go, hith
erto he must serve, but no further. So God had
appointed it, and Moses acquiesces: for I know not
why we should any of us desire to live a day longer
than while God has work for us to do; nor shall we
be accountable for more time than is allotted to us.
But though Moses must not go over himself, he is
anxious to encourage those that must
I. He encourages the people; and never could
any general animate his soldiers upon such good
grounds, as those on which Moses here encourages
Israel. 1 He assures them of the constant pre
sence of God with them; (v. 3.) The Lord thy
God, that has led thee and kept thee hitherto, he
will go over before thee; and they might follow
boldly, who were sure tiiat they had God for their
Leader. He repeats W again, (v. 6.) with an em
phasis, " The Lord thy God, the great Jehovah,
who is thine in covenant, he it is, He, and no less;
He, and no other, that goes before thee; not only
who by his promise has assured thee that he will
Co before thee; but by his ark, the visible token of
is presence, shows thee that he doe s actually go
before thee. " And he repeats it with enlargement,
"Not only he goes over before thee at first, to bring

thee in, but he will continue with thee all along;
with thee and thine, he will not fail thee, nor for
sake thee; he will not disappoint thy expectations in
any strait, nor will he ever desert thine interest; be
constant to him, and he will be so to thee." This
is applied by the apostle to call God's spiritual Is
rael, for the encouragement of their faith and
hope; unto us is this gospel preached, as well as
unto them, He will never fail thee, nor forsake thee,
Heb. 13. 5. 2. He commends Joshua to them for a
leader; Joshua, he shall go over before thee, v. 3.
One whose conduct and courage, and sincere affec
tion to their interest, they had had long experience
of; and one whom God had ordained and appointed
to be their leader, and therefore, no doubt, would
own and bless, and make a blessing to them. See
Numb. 27. 18. Note, It is a great encouragement
to a people, when, instead of some useful instru
ments that are removed, God raises up others to
carry on his work. 3. He ensures their success.
The greatest generals, supported with the greatest
advantages, must yet own the issues of war to be
doubtful and uncertain; the battle is not always to
the strong, or to the bold; an ill accident unthought
of may turn the scale against the highest hopes.
But Moses had warrant from God to assure Israel
that, notwithstanding the disadvantages they la
boured under, they should certainly be victorious.
A coward will fight, when he is sure to be a con
queror. God undertakes to do the work, he will
destroy these nations; and Israel shall do little else
than divide the spoil, thou shalt possess them, v. 3.
Two tilings might encourage their hopes of this.
(1. ) The victories they had already obtained over
Sihon and Og, v. 4. From which they might infer
both the power of God, that he could do what he
had done, and the purpose of God, that he would
finish what he had begun to do. Thus must we im
prove our experience. (2. ) The command God had
given them to destroy the Canaanites, (ch. 7. 2. —
12. 2. ) to which he refers here, v. 5. That ye
may do unto them according to all which I have
commanded you; and from which they might infer,
that if God had commanded them to destroy the
Canaanites, no doubt, he would put it into the pow
er of their hands to do it Note, What God has
made our duty, we have reason to expect oppor
tunity and assistance from him for the doing of. So
that from all this he had reason enough to bid them
be strong and of a good courage, v. 6. While
they had the power of God engaged for them, they
had no reason to fear all the powers of Canaan en
gaged against them.
II. He encourages Joshua, v. 7, 8. Observe, 1.
Though Joshua was an experienced general, and a
man of approved gallantry and resolution, who had
always signalized himself in many brave actions;
yet Moses saw cause to bid him be of good courage,
now that he was entering upon a new scene of ac
tion; and Joshua was far from taking it as an affront,
or as an implicit questioning of his Courage, to be
thus charged, as sometimes we find proud and
peevish spirits invidiously taking exhortations and
admonitions for reproaches and reflections. Joshua
himself is very well pleased to be admonished by
Moses to be strong and of good courage. 2. He
gives him his charge in the sight of all Israel, that
they might be the more observant of him whom
they saw thus solemnly inaugurated, and that he
might set himself the more to be an example of
courage to the people, who were witnesses to this
charge here given to him, as well as to themselves.
3. He gives him the same assurances of the divine
presence, and consequently of a glorious success,
that he had given the people. God would be with
him, would not forsake him, and therefore he
should certainly accomplish the glorious enterprise

694

DEUTERONOMY, XXXI.

to which he was called and commissioned, Thou
shalt cause them to inherit the land of promise.
Note, Those shall speed well, that have God with
them; and therefore they ought to be of good cou
rage. Through God let us do valiantly, for through
him we shall do victoriously; if we resist the Devil,
he shall flee, and God shall shortly tread him under
our feet.
9. And Moses wrote this law, and deliv
ered it unto the priests the sons of Levi,
which bare the ark of the covenant of the
Lord, and unto all the elders of Israel.
1 0. And Moses commanded them, saying,
At the end of every seven years, in the
solemnity of the year of release, in the
feast of tabernacles, 11. When all Israel
is come to appear before the Lord thy
God in the place which he shall choose,
thou shalt read this law before all Israel in
their hearing. 12. Gather the people to
gether, men, and women, and children, and
thy stranger that is within thy gates, that
they may hear, and that they may learn,
and fear the Lord your God, and observe
to do all the words of this law; 13. And
that their children, which have not known
any thing, may hear, and learn to fear the
Lord your God, as long as ye live in the
land whither ye go over Jordan to possess it.
The law was given by Moses; so it is said, John
1. 17. He was not only intrusted to deliver it to
that generation, but to transmit it to the generations
to come; and here it appears that he was faithful to
that trust.
I. Moses wrote this law, v. 9. The learned
Bishop Patrick understands this of all the five
books of Moses, which are often called the Law;
though he supposes that Moses had written most
of the Pentateuch before; yet he did, not finish it
till now; now he put his last hand to that sacred
volume. Many .think that the law here, (espe
cially since it is called this law, this grand abridg
ment of the law,) is to be understood of this book
of Deuteronomy; all those discourses to the people,
which have taken up this whole book, he, being in
them divinely inspired, wrote them as the word of
God. He wrote this law, 1. That they who had
heard it, might often review it themselves, and call
it to mind. 2. That it might be the more safely
handed down to posterity. Note, The church has
received abundance of advantage from the writing,
as well as from the preaching, of divine things;
faith comes not only by hearing, but by reading.
The same care that was taken of the law, thanks
be to God, is taken of the gospel too: soon after it
was preached, it was written, that it might reach
to them on whom the ends of the world shall come.
II. Having written it, he committed it to the care
and custody of the priests and elders. He deliver
ed one authentic copy to the priests, to be laid up
in the ark, (v. 26.) there to remain as a standard
by which all other copies must be tried. And it is
supposed that he gave another copy to the elders
of each tribe, to be transcribed by all of that tribe,
that were so disposed. Some observe that the
elders, as well as the priests, were intrusted with
the law, to intimate, that magistrates bytheir power,
as well as ministers by their doctrine, are to main
tain religion, and to take care that the law be not
broken or lost

_ III. He appointed the public reading of this law
in a general assembly of all Israel every seventh
year. The pious Jews (it is very probable) read
the law daily in their families, and Moses of old
time was read in the synagogue every sabbath-day,
Acts 15. 21, But once in seven years, that the law
might be the more magnified and made honourable,
it must be read in a general assembly. Though we
read the word in private, we must not think it need
less to hear it read in public.
Now he here gives direction,
1. When this solemn reading ofthe law must be,
that the time might add to the solemnity; it must
be done, (1.) In the year of release. In that year
the land rested, so that they could the better spare
time to attend this service. Servants who were
then discharged, and poor debtors who were then
acquitted from their debts, must know, that, hav
ing the benefit of the law, it was justly expected
they should yield obedience to it, and therefore give
up themselves to be God's servants, because he had
loosed their bonds. The year of release was typi
cal of gospel-grace, which therefore is called the
acceptable year of the Lord; for our remission and
liberty by Christ engage us to keep his command
ments, Luke 1, 74, 75, (2.) At the feast of the ta
bernacles in that year. In that feast they were
particularly required to rejoice before God, Lev.
23. 40. Therefore then they must read the law,
both to qualify their, mirth and keep it in due
bounds, and to sanctify their mirth, that they might
make the law of God the matter of their rejoicing,
and might read it with pleasure, and not as a task.
2. To whom it must he read; to all Israel, (v.
11.) men, women, and children, and the strangers,
v. 12. The women and children were not obliged
to go up to the other feasts, but to this only in which
the law was read. Note, It is the will of God that
all people should acquaint themselves with his
word. It is a rule to all, and therefore should be
read to all. It is supposed, since all Israel could
not possibly meet in one place, or one man's voice
reach them all, that as many as the courts of the
Lord's house would hold, met there, and the rest at
the same time in their synagogues. The Jewish
doctors say, that the hearers were bound to pre
pare their hearts, and to hear with fear and rever
ence, and with joy and trembling, as in the day
when the law was given on mount Sinai, and though
they were great and wise men, who knew the whole
law very well, yet they were bound to hear with
great attention; for he that reads, is the messenger
ofthe congregation to cause the words of God to be
heard. I wish those that hear the gospel read and
preached, would consider this.
3. By whom it must be read. Thou shalt read it,
(v. 11.) " Thou, O Israel," by a proper person ap
pointed for that purpose; or, "Thou, O Joshua,
their chief ruler; accordingly, we find that he did
read the law himself, Josh. 8. 35. So did Josiah, 2
Chron. 34. 30. and Ezra, Neh. 8. 3. And the
Jews say, that the king himself (when they had
one) was the person that read in the courts of the
temple; that a pulpit was set up for that purpose in
the midst of the court, in which the king stood, that
the book of the law was delivered him by the High
Priest, that he stood up to receive it,' uttered a
prayer (as every one did that was to read the law
in public) before he read; «id then, if he pleased,
he might sit down and read. But if he read stand
ing, it was thought the more commendable, as (they
say) King Agrippa did. Here let me offer it as a
conjecture, that Solomon is called the Preacher, in
his Ecclesiastes, because he delivered the substance
of that book in a discourse to the people, after his
public reading of the law in the feasts of taberna
cles, according to this appointment here.

DEUTERONOMY, XXXI.

695

4- J^P1" wnit end il must he thus solemnly read.
(1. ) That the present generation might hereby keep
up their acquaintance with the law of God, v. 12.
They must hear, that they may learn, and fear
God, and observe to do their duty. See here what
we are to aim at in hearing the word; we must hear,
that we may learn, and grow in knowledge; and
every time we read the scriptures, we shall find
that there is still more and more to be learned out
of them. We must learn, that we may fear God,
that is, that we may be duly affected with divine
things; and must fear God, that we may observe
and do the words of his law; for in vain do we pre
tend to fear him, if we do not obey him. (2.) That
the rising generation might betimes be leavened
with religion, (v. 13.) not only that those who
know something, may thus know more; but that
the children which have not known any thing, may
•betimes know this, how much it is their interest as
well as duty to fear God.
1 4." And the Lord said unto Moses, Behold,
thy days approach that thou must die : call
Joshua, and present yourselves in the taber
nacle of the congregation, that I may give
him a charge. And Moses and Joshua
went and presented themselves in the taber
nacle of the congregation. 15. And the
Lord appeared in the tabernacle in a
pillar of a cloud : and the pillar of the
cloud stood over the door of the taber
nacle. 1 6. And the^ Lord said unto Moses,
Behold, thou shalt sleep, with thy fathers;
and this people will rise up, and go a whor
ing after the gods of the strangers 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 forsake them, and I will
hide my face from them, and they shall be
devoured, and many evils and troubles shall
befall them; so that they will say in that
day, Are not these evils come upon us, be
cause our God is not among us? 18. And
I 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 Israel : put it in
their mouths, that this song may be a wit
ness for me against the children of Israel.
20. For when I 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 them
selves, and waxen fat ; then will they turn
unto other gods, and serve them, and pro
voke me, and break*my covenant. 21. And
it shall come to pass, when many evils and
troubles are befallen them, that this song,
shall testify against them as a witness ; for it
shall not be forgotten out of the mouths of
their seed: for I knov* their imagination
wliich they go about, even now, before I

have brought them into the land which 1
sware. Here,
I. Moses and Joshua are summoned to attend the
Divine Majesty at the door of the tabernacle, v. 14.
Moses is told again that he must shortly die; even
those that are most ready and willing to die, have
need to be often reminded of its approach. In con
sideration of this, he must come himself to meet
God; for whatever improves our communion with
God, furthers our preparation for death. He must
also bring Joshua with him to be presented to God
for a successor, and to receive his commission and
charge. Moses readily obeys the summons, for he
was not one of those that look with an evil eye upon
their successors, but, on thecontrary.rejoicedinhim.
II. God graciously gives them the meeting. He
appeared in the tabernacle, (as the Shechinah used
to appear,) in a pillar of a cloud, v. 15. This is
the only time in all this book that we read of the
glory of God appearing, whereas we often read of
it in the three foregoing books: which perhaps signi
fies that, in the latter days, under the evangelical
law, such visible appearances as these of the divine
glory are not to be expected, but we must take
heed to. the more sure word of prophecy.
III. He tells Moses, that, after his death, the co
venant which he had taken so much pains to make
between Israel and their God, would certainly be
broken. 1. That Israel would forsake God, v. 16. And
we may be sure that if the covenant between God
and men be broken, the blame must lie on man, it
is he that breaks it; we have often observed it, That
God never leaves any till they first leave him.
Worshipping the gods of the Canaanites, (who had
been the natives, but from henceforward were to be
looked upon as the strangers of that land,) would
undoubtedly be counted a deserting of God, and,
like adultery, a violation of the covenant. Thus still,
those are revolters from Christ, and will be so ad
judged, who either make a god of their money by
reigning covetousness, or a god of their belly by
reigning sensuality. They that turn to other gods,
(v. 18. ) -forsake their own mercies. This apostasy
of their's is foretold to be an effect of their prospe
rity, (v. 20.) They shall have eaten and filled
themselves; that is all they will aim at in eating, to
gratify their own appetites, and then they will wax
fat, grow secure and sensual; their security will
take off their dread of God, and his judgments; and
their sensuality will incline them to the idolatries
of the heathen, which made provision for the fiesh
to fulfil the lusts of it. Note, God has a clear and
infallible foresight of all the wickedness of the wick
ed, and has often covenanted with those who, he
knew, would deal very treacherously, (Isa. 48. 8.}
and conferred many favours on those who, he
knew, would deal very ungratefully.
2. That then God would forsake Israel; and
justly does he cast them off, who had so unjustly
cast him off, v. 17, 'My anger shall be kindled
against them, and I will forsake them. His provi
dence would forsake them, no longer to protect and
prosper them, and then they would become a prey
to all their neighbours. His spirit and grace would
farsake them, ho longer to teach and guide them,
and then they would be more and more bigoted,
besotted, and hardened in their idolatries. Thus
many evils and troubles would befall them, (v. 17,
21.) which would be such manifest indications of
God's displeasure against them, that they them
selves would be constrained to own it, Are not these
evils come upon us, because our God is not among
us? They that have sinned away their God, will
find that thereby they pull all mischiefs upon their

696

DEUTERONOMY, XXXI.

own heads. But that Which completed their mise
ry, was, that God would hide his face from them in
that day, that day of their trouble arid distress, v.
18. Whatever outward troubles we are in, if we
have but the light of God's countenance, we may be
easy. But if God hide his face from us and our
prayers, we are undone.
IV. He directs Moses to deliver them a song, in
the composing of which he should be divinely in
spired, and which should remain a standing testi
mony for God, as faithful to them in giving them
warning, and against them, as persons false to
themselves in not taking warning, v. 19. The
written word in general, as well as this song in
particular, is a witness for God, against all those
that break covenant with him. It shall be for a tes
timony, Matth. 24. 14. The wisdom of man has
devised many ways of conveying the knowlege of
good and evil, by laws, histories, prophecies, pro
verbs,' and, among the rest, by songs; each has its
advantages: and the wisdom of God has in the scrip
ture made use of them all, that ignorant and careless
men might be left inexcusable. 1. This song, if '
rightly improved, might be a means to prevent
their apostasy; for in the inditing of it God had an
eye to their present imagination, now, before they
were brought into the land of promise, v. 21. God
knew very well that there were in their hearts such
gross conceits of the deity, and such inclinations to
idolatry, that they would be tinder to the sparks of
that temptation; and therefore in this song he gives
them warning of their danger that way. Note,
The word of God is a discerner ofthe thoughts and
intents of men's hearts, and meets with them
strangely by its reproofs and corrections, Heb. 4. 12.
Compare 1 Cor. 14. 25. Ministers who preach the
word, know not the imaginations men go about, but
God, whose word it is, knows perfectly. 2. If this
song did not prevent their apostasy, yet it might
help to bring them to repentance, and to reduce them
from their apostasy. When their troubles are come
upon them, this song shall not be forgotten, but may
serve as a glass to show them their own faces, that
they may humble them selves, and return to him from
whom they have revolted. Note, Those whom
God has mercy in store for, he may leave to fall,
yet he will provide means for their recovery. Me
dicines are prepared beforehand for their cure.
22. Moses therefore wrote this song the
same day, and taught it the children of Is
rael. 23. And he gave Joshua the son of
Nun a charge, and said, Be strong and of
a good courage: for thou shalt bring the
children of Israel into the land which I
sware unto them : and I will be with thee.
24. And it came to pass, when Moses had
made an end of writing the words of this
law in a book, until they were finished, 25.
That Moses commanded the Levites, which
bare the ark of the covenant of the Lord,
saying, 26. Take this book of the law, and
put it in the side of the ark of the covenant
ofthe Lord your God, that it may be there
for a witness against thee. 27. For I know
thy rebellion, and thy stiff neck : behold,
while I am yet alive with you this day ye
have been rebellious against the Lord ; and
how much more after my death ? 28. Ga
ther unto me all the elders of your tribes,
and your officers, that I may speak these

words in their ears, and call heaven and
earth to record against them. 29. For I
know that after my death ye will utterly cor
rupt yourselves, and turn aside from the way
which I have commanded you; and evil
will befall you in the latter days ; because ye
will do evil in the sight ofthe Lord, to pro
voke him to anger through the work of your
hands. 30. And Moses spake in the ears
of all the congregation of Israel the words of
this song, until they were ended.
Here,
I. The charge is given to Joshua, which God had
said (v. 14.) he would give him. The same in ef
fect that Moses had given him, (v. 7.) Be strong
and of a good courage, v. 23. Joshua had now
heard from God so much of the wickedness of the
people whom he was to have the conduct of, as
could not but be a discouragement to him; "Nay,"
says God, " how bad soever they are, thou shalt go
through thy undertaking, for I will be with thee.
Thou shalt put them into possession of Canaan; if
they afterward by their sin throw themselves out
of it again, that will be no fault of thine, nor -any
dishonour to thee, therefore be of good courage.
II. The solemn delivery of the book of the law
to the Levites to be deposited in the side of the ark,
is here again related, (v. 24 . . 26. ) of which before,
v. 9. Only they are here directed where to trea
sure up this precious original, not in the ark, there
only the two tables were preserved, but in another
box by the side of the ark. It is probable that this
was the very box that was found in the house of
the Lord, (having been somehow or other mis
placed,) in the days of Josiah, (2 Chron. 34. 14.)
and so perhaps the following words here, that it
may be a witness against thee, may particularly
point at that event which happened so long after ;
for the finding of this very book occasipned the
public reading of it by Josiah himself, for a witness
against a people who were then almost ripe for
their ruin by the Babylonians.
III. The song which follows in the next chapter,
is here delivered to Moses, and by him to the peo
ple. He wrote it, first, (v. 22.) as the Spirit of
God indited it, and then spake it in the ears of all
the congregation, (v. 30.) and taught it them, (v.
22. ) that is, gave out copies of it, and ordered the"
people to learn it by heart.
It was delivered by word of mouth first, and af
terward in writing, to the elders and officers, as the
representatives of their respective tribes, (v. 28. )
by them to be transmitted to their several families
and households. It is delivered to them with a
solemn appeal to heaven and earth, concerning the
fair warning which was given them by it, of the
fatal consequences of their apostasy from God; and
with a declaration of the little joy and little hope
Moses had in and concerning them.
1. He declares what little joy he had had of them
while he was with them, v. 27. It is not in a pas
sion that he says, I know thy rebellion, (as once he
said it unadvisedly, Hear now, ye rebels,) but it is
the result of along acquaintance with them, ye have
been rebellious against the Lord. Their rebellions
against himself he makes no mention of, those he had
long since forgiven and forgotten; but their rebel
lions against God they must be made to hear of, that
they may be ever repented of, and never repeated.
2. What little hopes he had of them now that he
was leaving them. From what God had now said
to him, (v. 16.) more than from his own experience
of them, though that was discouraging enough, he

DEUTERONOMY, XXXII.

697

tells them, (v, 29.) I know that after my death ye
will utterly corrupt yourselves. Many a sad
thought, no doubt, it occasioned to this good man, to
toresee the apostasy and ruin of a people he had
taken so much pains with, in order to do them good,
and make them happy; but this was his comfort,
that he had done his duty, and that God would be
glorified, if not in their settlement, in their disper
sion. Thus our Lord Jesus,, a little before his
death, foretold the rise of false Christs and false
prophets, (Matth. 24. 24. ) notwithstanding which,
and all the apostasies of the later times, we may be
confident that the gates of hell shall not prevail
against the church, for the foundation of God
stands sure.
CHAP. XXXII.
In this chapter we have, I. The song which Moses, by the
appointment of God, delivered to the children of Israel,
•for a standing admonition to them, to take heed of for
saking God. This takes up most of the chapter. In
which we have, 1. The preface, v. 1, 2. 2. A high cha
racter of God, and in opposition to that, a bad character
of the people of Israel, v. S . . 6. 3. A rehearsal of the
great things God had done for them, and in opposition
to that, an account of their ill carriage toward him, v.
7 . . 18, 4. A prediction of the wasting destroying judg
ments which God would bring upon them for their sins,
in which God is here justified hy the many aggravations
of their impieties, v. 19 . . 33. 5. A promise of the de
struction of their enemies and oppressors at last, and
the glorious deliverance of a remnant of Israel, v. 36. .
43. II. The exhortation with which Moses delivered
this song to them, v. 44 . . 47. III. The orders God
gives to Moses to go up to. mount Nebo and die, v.
43.. 52.
1. ^1 IVE ear, O ye heavens, and I will
vT speak' ; and hear, O earth, the words
of my mouth. 2. My doctrine shall drop.
as the rain, my speech shall distil as the
dew, as the small rain upon the tender
herb, and as the showers upon the grass:
3. Because I will publish the name of the
Lord: ascribe ye greatness unto our God.
4. He is the Rock, his work is perfect;
for all his ways are judgment : a God of
truth and without iniquity, just, and right is
he. 5. They have corrupted themselves;
their spot is not the spot of liis children: they
are a perverse and crooked generation. 6.
Do ye thus requite the Lord ? O foolish
people and unwise ! is not he thy father
that hath bought thee? hath he not made
thee, and established thee ?
Here is,
I. A commanding preface or introduction to this
song of MoseS; v.- 1, 2. He begins, 1. With a
solemn appeal to heaven and earth concerning the
truth and importance of what he was about to say,
and the justice of the divine proceedings against a
rebellious and backsliding people, for he had .said,
(ch. 31. 28.) that he would.in this song call heaven
and earth to record against them. Heaven and
earth would sooner hear than this perverse and un
thinking people; for they revolt not from their obe
dience to their Creator, but continue to this day,
according to his .ordinances, as his servants; (Ps.
119. 89. . 91.) and therefore will rise Up in judg
ment against rebellious Israel. Heaven and earth
will be witnesses against sinners, witnesses of the
warning given them, and of their refusal to take the
warning; (see Job 20. 27 .) the heaven shall reveal
his iniquity, and the earth shall rise up against him.
Or heaven and earth are here put for the inhabit
ants of both, angels and men;- both shall agree to
Vol. i.— 4 T

justify God in his proceedings against Israel, and to
declare his righteousness, Ps. 50. 6. See Rev. 19.
1, 2. 2. He begins with a solemn application of
what he was about to say to the people, v. 2, My
doctrine shall dro/i as the rain. (1.) " It shall be a
beating sweeping rain to the rebellious;" so one of
the Chaldee paraphrasts expounds the first clause.
Rain is sometimes sent for judgment, witness that
with which the world was deluged; and so the word
of God, as to some it is reviving and refreshing, and
a savour of life unto life, so to others it is terrifying
and killing, and a savour of death unto death. (2.)
It shall be as a sweet and comfortable dew to those
who are rightly prepared to receive it. Observe,
[1.] The subject of this song is doctrine; he had
given them a song of praise and thanksgiving,
(Exod. 15. ) but this is a song of instruction, for in
psalms, and hymns, and spiritual songs, we are not
¦only to give glory to God, buf to teach and admo
nish one another, Col. 3. 16. Hence many qf Da
vid's psalms are entitled Maschil, to give instruc
tion. [2.] This doctrine is fitly compared to rain
and showers which come from above, to make the
earth fruitful, and accomplish that for which they
are sent, (Isa. 55. 10, 11.) and depend not upon the
wisdom or will of man, Mic. 5. 7. It is a mercy to
have this rain come often upon us, and our duty to
drink it in, Heb. 6. 7. 3. He promises that his doc
trine shall drop and distil as the dew, and the small
rain, which descend silently and without noise.
The word preached is then likely to profit, when it
comes gently, and sweetly insinuates itself into the
hearts and affections of the hearers. 4. He be
speaks their acceptance and entertainment of it,
and that it might be as sweet and pleasant and wel
come to them, as rain to the thirsty earth, Ps. 72. .
6. And the word of God is then likely to do us
good, when it is thus acceptable. 5.. The learned
Bishop Patrick understands it as a prayer, that his
words, which were sent from heaven to them,
might sink into their hearts and soften them, as the
rain softens the earth, and so make them fruitful in
obedience. II. An awful declaration of the greatness and
righteousness of God, v. 3, 4. He begins with
this, and lays it down as his first principle, 1. To
preserve the honour of God, that no reproach might
be cast upon him for the sake of the wickedness of
his people Israel: how wicked and corrupt soever
they are who are called by his name, he is just and
right and all that is gbod, and is not. to be thought
the worse of for their badness. 2. T° aggravate
the wickedness of Israel, who knew and worship
ped such a holy God, and yet were themselves so
unholy. And, 3. To justify God in his dealings
with them; we must abide by it, that God is righ
teous, even when his judgments are a great deep,
Jer. 12. 1. Ps. 36. 6. . .
Moses here sets himself to publish the name of
the Lord, (%'. 3.) that Israel, knowing what a God
he is whom they had avouched for their's, might
never be such fools as to exchange him for a false
god, a dunghill god. He calls upon them therefore
to ascribe greatness to him. It will be of great use
to us forthe preventing of sin, and the preserving of
us. in the way of our duty, always to keep up high and
honourable thoughts- of God, and to take .all occa
sions to express them. ' Ascribe greatness to our
God. We cannot add to his greatness, for it is in
finite,; but, we must acknowledge it, and give him
the glory of it.
Now, when Moses woujd set forth the greatness
of God, he does it, not by explaining his eternity
and immensity, or describing the brightness bf his
glory in the upper world, but, by showing the faith
fulness of his word, the perfection of his works, and
the wisdom and equity of all the administrations of

G98

DEUTERONOMY, XXXII.

his government; for in these his glory shines most
clear to us, and these are the things revealed con
cerning him, which belong to us and our children,
v. 4. (1.) He is the Rock. So he is called six
times in this chapter, and the LXX all along trans
late it @tis, God. The learned Mr. Hugh Brough-
ton reckons, that God is called the Bock eighteen
times (besides in this chapter) in the Old Testa
ment, (though in some places we translate it,
strength! J and charges it therefore upon the Pa
pists, that they make St Peter a god, when they
make him the rock on which the church is built.
God is the Rock, for he is in himself immutable and
immoveable, and he is, to all that seek him and fly
to him, an impenetrable shelter, and to all that
trust in him, an everlasting foundation. (2.) His
work is perfect. His work of creation was so, all
very good; his works of providence are so, or will
be so in due time, and when the mystery of God
shall be finished, the perfection of his works will
appear to all the world; nothing that God does, can
be mended, Eccl. 3. 14. God was now perfecting
what he had promised and begun for his people Is
rael, and from the perfection of this work they
.must take occasion to give him the glory of the per
fection of all his works. The best of men's works
are imperfect, they have their flaws and defects,
and are left unfinished: but as for God, his work is
perfect; if he begin, he will make an end. (3.) All
his ways are judgment. The ends of his ways are
all righteous, and he is wise in the choice of the
means in order to those ends. Judgment signifies
both prudence and justice. The ways of the Lord
are right, Hos. 14. 9. (4. ) He is a God of truth;
whose word we may take and rely upon, for he
cannot lie, who is faithful to all his promises, nor
shall his threatenings fall to the ground. (5. ) He
is without iniquity; one who never cheated any that
trusted in him, never wronged any that appealed to
his justice, nor ever was hard upon any that cast
themselves upon his mercy. (6.) Just and right is
he. As he will not wrong any by punishing them
more than they deserve, so he will not fail to recom
pense all those that serve him, or suffer for him.
He is indeed just and right; for he will effectually
take care that none shall lose by him. Now what
a bright and amiable idea does this one verse give
us of the God whom we worship; and what reason
have we then to love him and fear him, to live a
fife of delight in him, dependence on him, and de-
votedness to him; this is our Rock, and there is no
unrighteousness in him; nor can there be, Ps. 92. 15.
III. A high charge exhibited against the Israel
of God, whose character was in all respects the re
verse of that of the God of Israel, v. 5. 1. They
have corrupted themselves. Or, It has corrupted
itself; the body of the people has: the whole head
sick, and the whole heart faint. God did not cor
rupt them, for just and right is he; but they are
themselves the sole authors of their own sin and
ruin; and both are included in this word, They have
debauched themselves: for every man is tempted
when he is drawn away of his own lust. And they
have destroyed themselves, Hos. 13. 9. If thou
scornest, thou alone shalt bear the guilt and grief,
Prov. 9. 12. 2. Their spot is not the spot of his
children. Even God's children have their spots,
while they are in this imperfect state; for if we say,
we have no sin, no spot, we deceive ourselves. But
the sin of Israel was none of those; it was not an in
firmity which they strove against, watched and pray
ed against, but an evil which their hearts were fully
set in them to do: For, 3. They were a perverse and
crooked generation, that were actuated by a spirit of
contradiction, and therefore would do what was for
bidden, because it was forbidden; would setup their
own humour and fancy in opposition to the will of

God, were impatient of reproof, hated to De reform
ed, and went onfrowardly in the way of their heart.
The Chaldee paraphrase reads this verse thus:
They have scattered, or changed themselves, an.l
not him, even the children that served idols; a gem. ¦
ration that has depraved its own works, and alien
ated itself. Idolaters cannot hurt God, or do any
damage to his works, or make him a stranger to
this world. See Job 35. 6. No, all the hurt they
do, is to themselves and their own works. The
learned Bishop Patrick gives another reading of it,
Hid he do him any hurt? That, is, "Is God the
Rock to be blamed for the evUs that should befall
Israel? No, His children are their blot," that is,
"All the evil that comes upon them, is the fruit of
their children's wickedness; for the whole genera
tion of them is crooked and perverse. All that are
ruined, ruin themselves, they die, because they will
die." IV. A pathetic expostulation with this provoking
people for their ingratitude, v. 6, "Do ye thus re
quite the Lord? Surely you will not hereafter be
so base and disingenuous in your carriage toward
him as you have been. " 1. He reminds them of
the obligations God had laid upon them to serve
him, and to cleave to him. He had been a Father
to them, had begotten them, fed them, carried
them, nursed them, and borne their manners, and
would they spurn at the bowels of a Father? He
had bought them; had been at a vast expense of
miracles to bring them out of Egypt; had given
men for them, and people for their life, Isa. 43. 4.
Is not he thy Father, thy Owner? so some, that has
an incontestable propriety in thee, and the ox
knoweth his owner. " He has made thee, and
brought thee into being; established thee and kept
thee in being ; has he not done so ? Can you
deny the engagements you lie under to him, in
consideration of the great things he has done and
designed for you?" And are not our obligations, as
baptized christians, equally great and strong to our
Creator that made us, our Redeemer that bought
us, and our Sanctifier that has established us. 2.
From hence he infers the evil of deserting him and
rebelling against him. For, (1.) It was base in
gratitude. "Ho ye thus requite the Lord? Are
these the returns you make him for all his favours to
you? The powers you have from him, will you em
ploy them against him?" See Mic. 6. 3, 4. John 10.
32. This is such monstrous villany, as all the
world will cry shame on: call a man ungrateful, and
you can call him no worse. (2.) It was prodigious
madness; O foolish people and unwise. Fools, and
double fools; who has bewitched you? Gal. 3. X.
"Fools, indeed, to disoblige one on whom you have
such a necessary dependence! To forsake your
own mercies for lying vanities!" Note, All wilful
sinners, especially sinners in Israel, are the most
unwise and the most ungrateful people in the world.
7. Remember the days of old, consider
the years of many generations: ask thy
father, and he will show thee; thy elders,
and they will tell thee; 8. When the
Most High divided to the nations their in
heritance, when he separated the sons of
Adam, he set the bounds of the people ac
cording to the number of the children' of
Israel. 9. For the Lord's portion is- his
people; Jacob is the lot of his inheritance.
10. He found him in a desert land, and in
the waste howling wilderness ; he led him
about, he instructed him, he kept him as the
apple of his eye. 11. As an eagle stirreth

DEUTERONOMY, XXXII.

699

up her nest, fluttereth over her young,
spreadeth abroad her wings, taketh them,
beareth' them on her wings; 12. So the
Lord alone did lead him, and there was no
strange god with him. 1 3. He made him
ride on the high places of the earth, that he
might eat the increase of the fields ; and he
made him to suck honey out of the rock,
and oil out of the flinty rock; 14. Butter
of kine, and milk of sheep, with fat of
lambs, and rams of the breed of Bashan,
and goats, with the fat of kidneys of wheat;
and thou didst drink the pure blood of the
grape. Moses, having in general represented God to
them as their great Benefactor, whom they were
bound in gratitude to observe and obey, in these
verses gives particular instances of God's kindness
to them, and concern for them.
I. Some instances were ancient; and for proof of
them, he\appealsto the records, (v. 7.) Remember
the days of old, that is, "Keep in remembrance
the history of those days, and of the wonderful
providences of God concerning the old world, and
concerning your ancestors Abraham, Isaac, and
Jacob; you will find a constant series of mercies at
tending them, and how long since things were work
ing toward that which is now come to pass. " Note,
The authentic histories of ancient times are of sin
gular use, and especially the history of the church
in its infancy, both the Old Testament and the New
Testament church.
II. Others were more modern; and for proof of
them, he appeals to their fathers and elders that
were now alive and with them. Parents must dili
gently teach their children, not only the word of
God, his laws, (ch. 6. 7.) and the meaning of his
ordinances, (Exod. 12. 26, 27.) but his works also,
and the methods of his providence. See Ps. 78.
3, 4, 6, 7. And the children should desire the
knowledge of those things which will be of use to
engage them to their duty, and to direct them in it.
Three things are here enlarged upon as instances
of God's kindness to his people Israel, and strong
obligations upon them never to forsake him.
1. The early designation of the land of Canaan
for their inheritance; for herein it was a type and
figure of our heavenly inheritance, that it was of old
ordained and prepared in the divine counsels, v. 8.
When the earth was divided among the sons of men,
in the days of Peleg, after the flood, and each family
had its lot, in which it must settle, and by degrees
grow up into a nation, then God had Israel in his
thoughts, and in his eye; for, designing this good land
into which they were now going, to be in due time an
inheritance for them, he ordered that the posterity
of Canaan, rather than any other of the families
then in being, should be planted there in the mean
time, to keep possession, as it were, till Israel was
ready for it; because those families were under the
curse of Noah, by which they were condemned to
servitude and ruin, (Gen. 9. 25.) and therefore
would be the more justly, honourably, easily, and
effectually, rooted out, when the fulness of time
was come that Israel should take possession. Thus
he set the bounds of that people with an eye to the
designed number ofthe children of Israel, that they
mignt have just as much as would serve their turn.
And some observe, that Canaan himself, with his
eleven sons, (Gen. 10. 15, &c.) makes up just the
number of the twelve tribes of Israel. Note, (1.)
The wisdom of God has appointed the bounds of
men's habitation, and determined \>oth the place

and time of our living in the world, Acts 17. 26.
When he gave the earth to the children of men, (Ps.
115. 16.) it was not that every man might catch as
he could; no, he divides to nations their inheritance,
and will have every one to know his own, and not
to invade another's property. (2.) Infinite wisdom
has a vast reach, and designs beforehand what is
brought to pass long after; Known unto God are
all his works from the beginning to the end, (Acts
15. 18.) but they are not so to us, Eccl. 3, 11. (3. )
The great God, in governing the world, and order
ing the affairs of states and kingdoms, has a special
regard to his church and people, and consults their
good in all. See 2 Chron. 16. 9. and Isa. 45. 4.
The Canaanites thought they had as good and sure
a title to their land as any of their neighbours had
to their's"; but God intended that they should only
be tenants, till the Israelites, their landlords, came.
Thus God serves his own purposes of kindness to
his people, by those that neither know him nor love
him, who mean not so, neither doth their heart think
so, Isa. 10. 7. Mic. 4. 12.
The reason given for the particular care God
took for this people, so long before they were either
born or thought of, (as I mavsay,) in our world, does
yet more magnify the kindness, and make it obli
ging beyond expression, (v. 9.) for the Lord's por
tion is his people. All the world is his, he is the
Owner and Possessor of heaven and earth, but his
church is his in a peculiar manner; it is his demesne,
his vineyard, his garden enclosed, he has a peculiar
delight in it, it is the beloved of his sou], in it he
walks, he dwells, it is his rest for ever. He has a
particular concern for it, keeps it as the apple of his
eye; he has particular expectations from it, as a
man has from his portion; has a much greater rent
of honour, glory, and worship, from that distin
guished remnant, than from all the world besides.
That God should be his people's Portion is easy to
be accounted for, for he is their Joy and Felicity;
but how they should be his portion, who neither
needs them, nor can be benefited by them, must
be resolved into the wondrous condescensions of free
grace. Even so, Father, because it seemed good in
thine eyes so to call and count them.
2. The forming of them into a people, that they
might be fit to enter upon this inheritance, like an
heir at age, at the time appointed of the Father.
And herein also Canaan was a figure of the hea
venly inheritance; for as it was from eternity pro
posed and designed for all God's spiritual Israel, so
they are, in time, (and it is a work of time,) fitted
and made meet for it, Col. 1. 12. The deliverance
of Israel out of slavery, by the destruction of their
oppressors, was attended with so many wonders
obvious to sense, and had been so often spoken of,
that it needed not to be mentioned in this song: but
the gracious works God wrought upon them, would
be less taken notice of than the glorious works he
had wrought for them, and therefore he chooses
rather to advert to them. A great deal was done
to model this people, to cast them into some shape,
and to fit them for the great things, designed them
in the land of promise; and it is here most elegantly
described. (1.) He found him in a desert land, v. 10. This
refers, no doubt, to the wilderness through which
God brought them to Canaan, and in which he took
so much pains with them; it is called the church in
the wilderness, Acts 7. 38. There it was born, and
nursed, and educated, that all might appear to be
divine and from heaven, since they had there no
communication -with any part of this earth, either
for food or learning. But because he is said to find
them there, it seems designed also to represent both
the bad state and the bad character of that people,
when God first began to appear for them. [1.]

700

DEUTERONOMY, XXXII.

Their condition was forlorn, Egypt was to them a
desert land, and a waste howling wilderness, for
they were bond-slaves in it, and cried by reason of
their oppression, and were perfectly bewildered and
at a loss for relief; there God found them, and
thence he fetched them. And, [2. ] Their dispo
sition was very unpromising; so ignorant were the
generality of them in divine things, so stupid and
unapt to receive the impressions of them, so peevish
and humoursome, so froward and quarrelsome, and
withal so strangely addicted to the idolatries of
Egypt, that they might well be said to be found in a
desert land; for one might as reasonably expect a
crop of corn from a barren wilderness, as any good
fruit of service to God from a people of such a cha
racter. Those that are renewed and sanctified by
grace, should often remember what they were by
nature. (2. ) He led him about and instructed him. When
God had them in the wilderness,- he did not bring
them directly to Canaan, but made them go a
great compass round, and so he instructed them;
that is, [1.] By this means he took time to instruct
them, and gave them commandments as they were
able to receive them. Those whose business it is
to instruct others, must not expect it will be done
of a sudden ; learners must have time to learn. [2. ]
By this means he tried their faith and patience, and
dependence upon God, and inured them to the
hardships of the wilderness, and so instructed
them. Every stage had something in it that was
instructive; even when he chastened them, he
thereby taught them out of his law. It is said (Ps.
107. 7.) that he led them forth by the right way;
and yet here, that he led them about; for God al
ways leads his people the right way, however to us
it may seem about ; so that the furthest way about,
proves, if not the nearest way, yet the best way
home to Canaan. How God instructed them, is ex
plained long after, (Neh. 9. 13.) Thou gavest them
right judgments and true laws, good statutes and
commandments; and especially, (y. 20.) Thou ga
vest them also thy good Spirit to instruct them; and
he instructs effectually. We may well imagine,
how unfit that people had been for Canaan, had
they not first gone through the discipline of the
wilderness. (3. ) He kept him as the apple of his eye, with all
the care and tenderness that could be, from the ma
lignant influences of an open sky and air, and all the
perils of an inhospitable desert. The pillar of a
cloud and fire, was both a guide and a guard to
them. (4.) He did that for them, which the eagle does
for her nest of young ones, v. XX, 12. The simili
tude was touched, Exod. 19. 4, I bare you on
eagles' wings; here it is enlarged upon. The eagle
is observed to have a strong affection for her young,
and to show it, not only as other creatures, by
protecting them and making provision for them,
but by educating them and teaching them to fly.
For that purpose, she stirs them out of the nest
where they he dozing, flutters over them, to show
them how they must use their wings, and then
accustoms them to fly upon her wings till they
have learned to fly upon their own. This, by the
way, is an example to parents to train up their
children to business, and not to indulge them in idle
ness and the love of ease. God did thus by Israel;
when they were in love with slavery, and loath to
leave it, God, by Moses, stirred them up to aspire
after liberty, and many a time kept them from re
turning to the house of bondage again. He carried
them out of Egypt, led them into the wilderness,
and now at length had led them through it. The
Lord alone did lead him, he needed not any assist
ance, nor did he take any to be a partner with him

in the achievement; which was a good reason why
they should serve the Lord only, and no other, so
much as in partnership, much less in rivalship with
him. There was no strange God with him to con
tribute to Israel's salvation, and therefore there
should be none to share in Israel's homage and ado
ration, Ps. 81. 9.
3. The settling of them in a good land. This
was done in part already, in the happy planting of the
two tribes and a half, an earnest of what would speed
ily and certainly be done to the rest of the tribes.
(1.) They were blessed with glorious victories
over their enemies; (v. 13.) He made him ride on
the high places ofthe earth; that is, he brought him
on with conquest, he brought him home with tri
umph. He rode over the high places or strong
holds that were kept against him; sat in ease and
honour upon the fruitful hills of Canaan; in Egypt
they looked mean, and were so, in poverty and dis
grace: but in Canaan they looked great, and were
so advanced and enriched, they rode in state, as a
people whom the King of kings delighted to honour.
(2. ) With great plenty of all good things. Not
only the ordinary increase of the field, but, which
was uncommon, Honey out ofthe rock, and oil out
of the flinty rock. Which may refer either [1.]
To their miraculous supply of fres,h water out of
the rock that followed them in the wilderness;
which is called honey and oil, because the necessity
they were reduced to, made it as sweet and accept
able as honey and oil at another time. Or, [2.] To
the great abundance of honey and oil they should
find in Canaan, even in those parts that were least
fertile. The rocks of Canaan should yield a better
increase than the fields and meadows of other coun
tries. Other productions of Canaan are mentioned,
v. 14. Such abundance, and such variety of whole
some food, (and every thing the best in its kind,)
that every meal might be a feast if they pleased.
Excellent bread made of the best corn, here called
the kidneys of the wheat; (for a grain of wheat is
not much unlike a kidney;) butter and milk in abun
dance; the flesh of cattle well fed; and for their
drink, no worse than the pure blood of the grape.
So indulgent a Father was God to them, and so kind
a Benefactor. Ainsworth makes the plenty of good
things in Canaan to be a figure of the fruitfulness
of Christ's kingdom, and the heavenly comforts of
his word and Spirit; for the children of his king
dom he has butter and milk, the sincere milk ofthe
word, and strong meat for strong men, with the wine
that makes glad the heart.
15. But Jeshurun waxed fat, and kick
ed : thou art waxen fat, thou art grown
thick, thou art covered with fatness : then
he forsook God which made him, and light
ly esteemed the Rock of his salvation.
16. They provoked him to jealousy with
strange gods, with abominations provoked
they him to anger. 17. They sacrificed
unto devils, not to God, to gods whom they
knew not, to new gods that came newly up,
whom your fathers feared not. 1 8. Of the
Rock that begat thee thou art unmindful,
and hast forgotten God that formed thee.
We have here a description ofthe apostasy of Is
rael from God, which would shortly come to pass,
and which -already they had a disposition to. One
would have thought that a people under so many
obligations to their God, in duty, gratitude, and in
terest, should never have turned from him; but,
alas! they turned aside quickly.

DEUTERONOMY, XXXII.

701

Here are two great instances of their wickedness,
and each of them amounted to an apostasy from
God. I. Security and sensuality, pride and insolence,
and the other common abuses of plenty and pros
perity, xi . 15. These people were called Jeshurun,
an upright people, so some; a seeing people, so
others; but they soon lost the reputation both of
their knowledge and of their righteousness; for,
being well-fed, 1. They waxed fat, and grew thick,
that is, they indulged themselves in all manner of
luxury and gratifications of their appetites, as if
they had nothing to do but to make provision for
the fiesh, to fulfil the lusts of it. They grew fat,
that is, they grew big and unwieldy, unmindful of
business, and unfit for it; dull and stupid, careless
and senseless; and this was the effect of their plen
ty. Thus the prosperity of fools destroys them,
Prov. 1. 32. Yet this was not the worst of it. They
kicked: they grew proud and insolent, and lifted up
the heel even against God himself; if God rebuked
them, either by his prophets, or by his providence,
they kicked against the goad, as an untamed heifer,
or a bullock unaccustomed to the yoke, and in their
rage persecuted the prophets, and flew in the face
of providence itself. And thus he forsook God that
made him, (not paying due respects to his Creator,
nor answering the ends of his creation,) and put an
intolerable contempt upon the Rock of his salvation,
as if he were not indebted to him for any past fa
vours, nor had any dependence upon him for the
future. Those that make a God of themselves, and
a god of their bellies, in pride and wantonness, and
cannot bear to be told of it, certainly thereby for
sake God, and show lightly they esteem him.
II. Idolatry was the great instance of their apos
tasy, and which the former led them to, as it made
them sick of their religion, self-willed, and fond of
changes. Observe,
1. What sort of gods they chose and offered sa
crifice to, when they forsook the God that made
them, v. 16, 17. This aggravated their sin, that
those very services which they should have done to
the true God, they did, (1.) To strange gods, that
could not pretend to have done them any kindness,
or laid them under any obligation to them; gods
that they had no knowledge of, nor could expect
any benefit by, for they were strangers. Or, they
are called strange gods, because they were other
than, the one only true God to whom they were be
trothed, and;ought to have been faithful. (2. ) To
new gods, that came newly up; for even in religion,
the antiquity of which is one of its honours, vain
minds have strangely affected novelty, and in con
tempt of the Ancient of days, have been fond of
new gods. A new god! can there be a more mon
strous absurdity? Would we find the right way to
rest, we must ask for the good old way, Jer. 6.
16. It was true, their fathers had worshipped other
gods, (Josh. 24. 2.) and perhaps it had been some
Tittle excuse if the children had returned to them;
but to serve new gods whom their fathers feared not,
and to like them the better for being new, was to
open a door to endless idolatries. (3. ) They were
such as were no gods at all, but mere counterfeits
,and pretenders; their names, the invention of men's
fancies, and their images, the work of men's hands.
Nay, (4. ) They were devils. So far from being
gods, fathers, and benefactors to mankind, they
really were destroyers; so the word signifies; such
as aimed to do mischief: if there were any spirits
or invisible powers that possessed their idol-temples
and images; they were evil spirits and malignant
powers, whom yet they did not need to worship for
fear they should hurt them, as they say the Indians
do; for they that faithfully worship God, are out of
the Devil's reach: nay, the Devil can destroy those

only that sacrifice to hin?. riow mad are idolaters,
who forsake the Rock of salvation to run them
selves upon the rock of perdition!
2. What a great affront this was to Jehovah their
God. (1.) It was justly interpreted a forgetting of him;
(v. 18. ) ofthe Rock that begat thee thou art unmind
ful. Mindfulness of God would prevent sin, but
when the world is served and the flesh indulged,
God is forgotten; and can any thing be more base
and unworthy than to forget the God that is the
Author of our being, by whom we subsist, and in
whom we live and move? And see what comes of it,
Isa. 17. 10, 11, Because thou hast forgotten the
God of thy salvation, and hast not been mindful of
the Rock of thy strength, though the strange slips
be pleasant plants at first, yet the harvest at last
will be a heap in the day of grief and of desperate
sorrow. There is nothing'got by forgetting God.
(2.) It was justly resented as an inexcusable of
fence. They provoked him to jealousy and to an-
fer, (v. 16.) for their idols were abominations to
im. See here God's displeasure against idols, whe
ther they be set up in the heart, or in the sanctua
ry. [1.] He is jealous of them, as rivals with him
for the throne in the heart. .[2.] He hates them,
as enemies to his crown and government. [3. ] He
is, and will be, very angry with those that have any
respect or affection for them. Those consider not
what they do, that provoke God; for who knows the
power of his anger?
19. And when the Lord saw it, he ab
horred them, because of the provoking of his
sons, and of his daughters. 20. And he said,
I will hide my face from them, I will see
what their end shall be : for they are a very
froward generation, children in whom is no
faith. 21. They have moved me to jea
lousy with that which is not God ; they have
provoked me to anger with their vanities :
and I will move them to jealousy with those
which are not a people ; ] will provoke them
to anger with a foolish nation. 22. For a
fire is kindled in mine anger, and shall burn
unto the lowest hell, and shall consume the
earth with her increase, and set on fire the
foundations of the mountains. 23. 1 will
heap mischiefs upon them: I will spend
mine arrows upon them. 24. They shall be
burnt with hunger, and devoured with burn
ing heat, and with bitter destruction : I will
also send the teeth of beasts upon them,
with the poison of serpents of the dust.
25. The sword without, and terror within,
shall destroy both the young man and the
virgin, the suckling also, with the man of
gray hairs.
The method of this song follows the method of
the predictions in the foregoing chapter, and there
fore, after the revolt of Israel from God, described
in the foregoing verses, here follow immediately
the resolves of divine Justice concerning them; we
deceive ourselves, if we think that God will thus be
mocked by a foolish faithless people that play fast
and loose with him.
I. He had delighted in them, but now he would re
ject them with detestation and disdain, v. 19. When
the Lord saw their treachery and folly, and base
ingratitude, he abhorred them, he despised them.

702

DEUTERONOMY, XXXII.

So some read it. Sin makes us odious in the sight
of the holy God; and no sinners are so loathsome to
him, as those that he has called, and that have call
ed themselves, his sons and his daughters, and yet
have been provoking to him. Note, The nearer
any are to God in profession, the more noisome are
they to him if they are defiled in a sinful way, Ps.
106. 39, 40.
II. He had given them the tokens of his pre
sence with them, and his favour to them; but now
he would withdraw, and hide his face from them, v.
20. His hiding his face signifies his great displeasure;
they had turned the back upon God, and now God
would turn his backvcpon them; (compare Jer. 18.
17. with Jer. 2. 27.) but here it denotes also the
slowness of God's proceedings against them in a
way of judgment. They began in their apostasy
with omissions of good, and so proceeded to com
missions of evil. In like manner, God will first sus
pend his favours, and let them see what the issue of
that will be, what a friend they lose when they pro
voke God to depart, and will try whether that will
bring them to repentance. Thus we find God hid
ing himself, as it were, in expectation of the event,
Isa. 57. 17. To justify himself in leaving them, he
shows that they were such as there was no dealing
with: for, 1. 1 hey were froward, and a people that
could not be pleased; or, obstinate in sin, and that
could not be convinced and reclaimed. 2. They
were faithless, and a people that could not be trust
ed. When he saved them, and took them into
covenant, he said, Surely they are children that will
not lie, (Isa. 63. 8.) but when they proved other
wise, children in whom is no faith, they deserved to
be abandoned, and that the God of truth should
have no more to do with them.
III. He had done every thing to make them easy
and to please them, but now he would do that
against them, which should be most vexatious to
them. The punishment here answers the sin, v.
21. 1. They had provoked God with despicable
deities, which were' not gods at all, but vanities;
creatures of their own imagination, that could not
pretend either to merit, or to repay, the respects of
their worshippers; the more vain and vile the gods
were, after which they went a whoring, the great
er was the offence to that great and good God whom
they set them up in competition with, and contra
diction to. This put two great evils into their idol
atry, Jer. 2. 13. 2. God would therefore plague
them with despicable enemies, that were worthless,
weak, and inconsiderable, and not deserving the
name of a people, which was a great mortification
to them, and aggravated the oppressions the)' groan
ed under. The more base the people were that
tyrannised over them, the more barbarous they
would be; none so insolent as a beggar on horse
back: besides that it would be infamous to Israel,
who had so often triumphed over great and mighty
nations, to be themselves trampled upon by the
weak and foolish, and to come under the curse of
Canaan who was to be a servant of servants. But
God can make the weakest instrument a scourge to
the strongest sinner; and they that by sin insult
their mighty Creator, are justly insulted by the
meanest of their fellow-creatures. This was re
markably fulfilled in the days of the Judges, when
they were sometimes, oppressed by the very Ca
naanites themselves, whom they had subdued, as
Judges 4. 2. But the apostle applies it to the con
version of the Gentiles, who had been not a people
in covenant with God, and foolish in divine things,
yet were brought into the church sorely to the grief
of the Jews, who, upon all occasions, showed a
great indignation at it, which was both their sin
and their punishment, as envy always is, Rom.
10. 19.

IV. He had planted them in a good land, and re
plenished them with all good things; but now he
would strip them of all their comforts, and bring them
to ruin. The judgments threatened are very terrible,
v. 22- -25. 1. The fire of God's anger shall consume
them, v. 22. Are they proud of their plenty? It
shall burn up the increase of the earth. Are;.they
confident ot their strength? It shall destroy the
very foundations of their mountains: there is no
fence against the judgments of God, when they
come with commission to lay all waste. It shall
burn to the lowest hell, that is, it shall bring them
to the very depth of misery in this world, which yet
would be but a faint resemblance of the complete
and endless misery of sinners in the other world.
The damnation of hell (as our Saviour calls it) is
the fire of God's anger, fastening upon the guilty
conscience of a sinner, to its inexpressible and ever
lasting torment, Isa. 30. 33. 2. The arrows of God V
judgments shall be spent upon them, till his quiver
is quite exhausted, v. 23. The judgments of God,
like arrows, fly swiftly, (Ps. 64. 7, ) reaching those
at a distance who flatter themselves with hopes of
escaping them, Ps. 21. 8, 12. They come from an
unseen hand, but wound mortally, for God never
misses his mark, 1 Kings 22. 34. The particular
judgments here threatened, are, (1.) Famine; they
shall be burnt, or parched, with hunger. (2. ) Pes
tilence and other diseases, here called burning heat,
and bitter destruction. (3.) The insults of the in
ferior creatures; the teeth of beasts, and the poison
of serpents, v. 24. (4. ) War, and the fatal con
sequences of it, v. 25. [1.] Perpetoal frights.
When the sword is without, there cannot but be
terror within; (2 Cor. 7. 5. ) without were fightings,
within were fears: those who cast off the fear of
God, are justly exposed to the fear of enemies. [2. ]
Universal deaths; the sword of the Lord, when it
is sent to lay all waste, will destroy without distinc
tion; neither the strength of the young man, nor
the beauty of the virgin, nor the innocency of the
suckling, nor the gravity or infirmity of the man of
gray hairs, will be their security from the sword
when it devours one as well as another. Such der
vastation does war make, especially when it is push
ed on by men as ravenous as wild beasts, and as
venomous as serpents, v. 24. See here what mis
chief sin does; and reckon those fools that make a
mock at it.,
26. I said, I would scatter them into
corners, I would make the remembrance
of them to cease from among men : 27.
Were it not that I feared the wrath of the
enemy, lest their adversaries should be
have themselves strangely, and lest they
should say, Our hand is high, and the Lord
hath not done all this. 28. For they are
a nation void of counsel, neither is there
any understanding in them. 29. Oh that
they were wise, that they understood this,
that they would consider their latter end !
30. How should one chase a thousand, and
two put ten thousand to flight, except their
Rock had sold them, and the Lord had
shut them up? 31. For their rock is noi
as our Rock, even our enemies themselves
being judges. 32. For their vine is of the
vine of Sodom, and of the fields of Gomor
rah: their grapes are grapes of gall, their
clusters are bitter: 33. Their wine is the

DEUTERONOMY, XXXII.

703

poison of dragons, and the cruel venom of
asps. 34. Is not this laid up in store with
me, and sealed up among my treasures ?
35. To me belong'eth vengeance, and re
compense ; their foot shall slide in onetime:
for the day of their calamity is at hand, and
the things that shall come upon them make
haste. 36. For the Lord shall judge his
people, and repent himself for his servants,
when he seeth that their power is gone, and
there is none shut up or left. 37. And he
shall say, Where are their gods, their rock
in whom they trusted ; 38. Which did eat
the fat of their sacrifices, and drank the
wine of their drink-offerings ? let them rise
up and help you, and be your protection.
After many terrible , threatenings of deserved
wrath and vengeance, we have here surprising inti
mations of mercy, undeserved mercy, which re
joices against judgment, and by which it appears
that God has no pleasure in the death of sinners, but
would rather they should turn and live.
I. In jealousy for his own honour, he will not
make a full end of them, v. 26- -28, 1. It cannot
be denied, but that they deserved to be utterly ruin
ed, and that their remembrance should be made to
cease from among men; so that the name of an Is
raelite should never be known but in history; for
they were a nation void of counsel, (v. 28.) the
most sottish inconsiderate people that ever were;
that would not believe the glory of God, though
they saw it, nor understand his loving kindness,
though they tasted it, and lived upon it. Of them
who could cast off such a God, such a law, such a
covenant, for vain and dunghill-deities, it might
truly be said, There is no understanding in them.
2. It had been an easy thing with God to ruin them
and blot out the remembrance of them; when the
greatest part of them were cut off by the sword, it
was but scattering the remnant into some remote
obscure comers of the earth, where they should
never have been heard of more, and the thing had
been done. See Ezek. 5. 12. God can destroy those
that are most strongly fortified, disperse those that
are most closely united, and bury those names in
perpetual oblivion, that have been most celebrated.
3. Justice demanded it. I said I would scatter
them. It is fit they should be cut off from the earth,
that have cut themselves off from their God; why
should they not be dealt with according to their de
serts? 4. Wisdom considered the pride and inso
lence of the enemy, which would take occasion from
the ruin of a people that had been so dear to God,
and for whom he had done such great things, to re
flect upon God, and to imagine that because they
had got the better of Israel, they had carried the
day against the God of Israel. The adversaries
wUl say, Our hand is high; high indeed, when it
has been too high for those whom God himself fought
for; nor will they consider that the Lord has done
all this, but_ will dream that they have done it in
despite of him, as if the God of Israel were as weak
and impotent, and as easily run down, as the pre
tended deities of other nations. 5. In considera
tion of this, Mercy prevails for the sparing of a
remnant, and the saving of that unworthy people
from utter ruin. I feared the wrath of the enemy.
It is an expression after the manner of men; it is
certain that God fears no man's wrath, but he acted
in this matter as if he had feared it. Those few
good people in Israel, that had a concern for the
honour of God's name, fear the wrath of the enemy

in this instance more than any other, as Joshua, (ch,
7. 9.) and David often; and because they feared it,
God himself is said to fear it. He needed not Moses
to plead it with him, but reminded himself of it,
What will the Egyptians say? Let all those whose
hearts tremble for the ark of God and his Israel,
comfort themselves with this, that God will work
for his own name, and will not suffer it to be pro
faned and polluted: how much soever we deserve
to be disgraced, God will never disgrace the throne
of his glory.
II. .In concern for their welfare, he earnestly de
sires their conversion; and in order to that, their
serious consideration of their latter end, v. 29. Ob
serve, I. Though God had pronounced them a fool
ish people, and of no understanding, yet he wishes
they were wise, as Deut. 5. 29, Othat there were
such a heart in them! and Ps. 94. 8, Ye fools, when
will ye be wise? God delights not to see sinners ruin
themselves, but desires' they will help themselves;
and if they will, he is ready to help them. 2. It is
a great piece of wisdom, and will contribute much to
the return of sinners to God, seriously to consider
the latter end, or, the future state. It is here meant
particularly of that which God by Moses had fore
told concerning this people in the latter days: but it
may be applied more generally. We ought to un
derstand and consider, (1.) The latter end of life,
and the future state of the soul. To think of death
as our removal from a world of sense to a world of
spirits; the final period of our state of trial and pro
bation, and our entrance upon an unchangeable state
of recompense and retribution. (2. ) The latter end
of sin, and the future state of those that live and die
in it. O that men would consider the happiness.
they will lose, and the misery they will certainly
plunge themselves into, if they go on still in their tres
pass! What will be in the end thereof, Jer. 5. 31.
Jerusalem forgat this, and therefore came down
wonderfully, Lam. 1. 9.
III. He calls to mind the great things he had done
for them formerly, as a reason why he should not
quite cast them off. This seems to be the meaning
of that, ( v. 30, 31. ) " How should one Israelite have
been too hard for a thousand Canaanites, as they
have been many a time, but that God, who is greater
than all gods, fought for them!" And so it corre
sponds with that, Isa. 63. 10, 11. When he was
turned to be their enemy, as here, and fought against
them for their sins, then he remembered the days of
old, saying, Where -is he that brought them out of
the sea? So here, his arm begins to awake a sin
the days of old against the wrath ofthe enemy, Ps.
138. 7. There was a time when the enemies of
Israel were sold by their own rock, that is, their
own idol-gods, who could not help them, but betray
them, because Jehovah, the God of Israel, had shut
them up as sheep for the slaughter. For the ene
mies themselves must own that their gods were a
very unequal match for the God of Israel. For
their vine is of the vine of Sodom, v. 32, 33. This
must be meant of the enemies of Israel, who there
fore fell so easily before the sword of Israel, because
they were ripe for ruin, and the measure of their
iniquity was full.
Yet these verses may be understood of the strange
prevalency of the enemies of Israel against them,
when God made use of them as the rod of his anger,
Isa. 10. 5, 6. "How should one Canaanite chase a
thousand Israelites," (as it is threatened against those
that trust to Egypt for help,' Isa. 30. 17, One thou
sand shall flee at the rebuke of one,) " unless Israel's
Rock had deserted them and given them up?" For
otherwise, however they may impute their power
to their gods, (Hab. 1. li.) as the Philistines imput
ed their victory to Dagon; it is certain, the enemies'
rock could not have prevailed against the Rock of

70i

DEUTERONOMY, XXXII.

Israel; God would soon have subdued their enemies,
(Ps. 81. 14.) but that the wickedness of Israel de
livered them into their hands. For their vine, that
is, Israel's, is of the vine of Sodom, v. 32, 33. They
were planted a choice vine, wholly aright seed, but
by sin were become the degenerate plant of a strange
vine, (Jer. 2. 21.) and not only transcribed the ini
quity of Sodom, but out-did it, Ezek. 16. 48. God
called them his vineyard, his pleasant plant, Isa. 5.
7. But their fruits were, 1. Very offensive and dis
pleasing to God, bitter as gall. 2. Very malignant,
and pernicious one to another, like the cruel venom
of asps. Some understand this of their punishment;
their sin would be bitterness in the latter end, (2
Sam. 2. 26.) it would bite like a serpent and sting
like an adder, Job. 20. 14. Prov. 23. 32.
IV. He resolves upon the destruction of those at
last, that had been their persecutors and oppressors.
When the cup of trembling goes round, the king of
Babel shall pledge it at last, Jer. 25. 26. and see Isa.
51. 22, 23. The day is coming, when the judgment
that began at the house of God, shall end with the
sinner and ungodly, 1 Pet. 4. 17, 18.
God will in due time bring down the church's
enemies. I. In displeasure against their wickedness, which
he takes notice of, and keeps an account of, v. 34,
35. Is not this implacable fury of their's against Is
rael, laid up in store with me, to be reckoned for
hereafter, when it shall be made to appear, that to
me belongs vengeance? Some understand it of the
sin of Israel; especially their persecuting the pro
phets, which was laid up in store against them from
the blood of righteous Abel, Matth. 23. 25. How
ever, it teaches us, that the wickedness of the wick
ed is all laid up in store with God. (1. ) He observes
it, Ps. 90. 8. He knows both what the vine is, and
what the grapes: what the temper of the mind, and
what the actions of life. (2. ) He keeps a record of
it, both in his own omniscience, and in the sinner's
conscience; and this is sealed up among his treasures,
which denotes both safety and secrecy: these books.
cannot be lost; nor will they be opened till the great
day. See Hos. 13. 12. (3.) He often delays the
punishment of sin for a great while, it is laid up in
store, till the measure be full, and the day of divine
patience be expired. See Job 21. 28, 29. (4. ) There
is a day of reckoning coming, when all the treasures
of guilt and wrath will be broken up, and the sin of
sinners shall surely find them out. [1.] The thing
itself will certainly be done, for the Lord is a God
to whom vengeance belongs, and therefore he will
repay, Isa. 59. 18. This is quoted by the apostle,
to show the severity of God's wrath against those
that revolt from the faith of Christ, Heb. 10. 30.
[2.] It will be done in due time; in the best time;
nay, it will be done in a short time. The day of
their calamity is at hand; and though it may seem
to tarry, it lingers not, it slumbers not, but makes
haste. In one hour shall the judgment of Babylon
come. 2. He will do it in compassion to his own people,
who, though they had greatly provoked him, yet
stood in relation to him, and their misery appealed
to his mercy, v. 36. The Lord shall judge his peo
ple, that is, judge for them against their enemies,
plead their cause, and break the yoke of oppression
under which they had long groaned, repenting him
self for his servants; not changing his mind, but
changing his way, and fighting for them, as he had
fought against them, when he sees that their power
is gone. This plainly points at the deliverances God
wrought for Israel by the Judges out of the hands
of those to whom he had sold them for their sins.
See Judg. 2. 11, 12. Andhow his soul was grieved
for the misery of Israel, Judg. 10. 16. And this
when they were reduced to the last extremity; God

helped them when they could not help themselves;
for there was none shut up or left; that is, none that
dwelt either in cities or walled towns, in which they
were shut up, nor any that dwelt in scattered houses
in the country, in which they were left at a distance
from neighbours. Note, God's time to appear for
the deliverance of his people, is, when things are at
the worst with them. God tries his people's faith,
and stirs up prayer, by letting things go to the worst,
and then magnifies his own power, and .fills the
faces of his enemies with shame, and the hearts of
his people with so much the greater joy, by rescu
ing them out of extremity, as brands out of the
burning. 3. He will do it in contempt, and to the reproach
of the idol-gods, v. 37, 38. Where are their gods?
Two ways it maybe understood; (1.) That God
would do that for his people, which the idols they
had served, could not do for them. They had for
saken God, and been very liberal in their sacrifices
to idols; had brought to their altars the fat of their
sacrifices, and the wine of their drink-offerings,
which they supposed their deities to feed upon, and
on which they feasted with them. " Now," says
God, " will these gods you have made your court to,
at so great an expense, help you in your distress,
and so repay you for all your charges in their ser
vice? Go, get you to the gods you have served, and
let them deliver you," Judg. 10. 14. This is intend
ed to convince them of their folly in forsaking a God
that could help them, for those that could not, and
so bring them to repentance, and qualify them for
deliverance. When the adulteress shall follow after
her lovers, and not overtake them, pray to her idols,
and receive no kindness from them, then thou shalt
say, I will go and return to my first husband, Hos.
2. 7. See Isa. 16. 12. Jer. 2. 27, 28. Or, (2.)
That God would do that against his enemies, which
the idols they had served, couldnot save them from.
Sennacherib and Nebuchadnezzar boldly challeng
ed the God of Israel to deliver his worshippers,
(Isa. 37. 10. Dan. 3. 15.) and he did deliver them,
to the cpnfusion of their enemies. But the God of
Israel challenged Bel and Nebo to deliver their wor
shippers, to rise up and help them, and to be their
protection, (Isa. 47. 12, 13.) but they were so far
from helping them, that they themselves, that is,
their images, which was all that was of them, went
into captivity, Isa. 46. 1, 2. Note, Those who trust
to any rock but God, will find it sand, in the day of
their distress; it will fail them then, when they most
need it.
39. See now that I, even I, am he, and
there is no god with me : I kill, and I make
alive ; I wound, and I heal : neither is there
any that can deliver out of my hand. 40
For I lift up my hand to heaven, and say, 1
live for ever. 41. If I whet my glittering
sword, and mine hand take hold on judg
ment, I will render vengeance to mine ene
mies, and will reward them that hate me.
42. I will make mine arrows drunk with
blood, and my sword shall devour flesh; and
that with the blood of the slain and of the
captives, from the beginning of revenges up
on the enemy. 43. Rejoice, O ye nations,
with his people; for he will avenge the blood
of his servants, and will render vengeance to
his adversaries, and will be merciful unto
his land, and to his people.
This conclusion of the song speaks three things.

DEUTERONOMY, XXXH.

705

1. Glory to God, v. 39. See now upon the whole
matter, that I, even I, am he. Leam this from the
destruction of idolaters, and the inability of their
idols to help them. The great God here demands
^ glory, 1. Of a self-existence; I, even I, am he.
I hus Moses concludes with that name of God, by
Ta\ was first made t0 know him> (Exod. 3.
14.) "lam that lam. I am he that I have been,
mat I will be, that I have promised to be, that I
k ' if .threatened to be; all shall find me true to
u rrr e TarSum °f Uzzielides paraphrases it
thus, When the word ofthe Lord shall reveal him
self to redeem his people, he shall say to all people,
See, that lam now what lam, and have been, and
lam what I will be: which we know very well how
to apply to him, who said to John, lam he which is,
and was, and is to come, Rev. 1. 8. These words,
I, even I, am lie, we meet often in those chapters
of Isaiah, where God is encouraging his people to
hope for their deliverance out of Babylon, Isa. 41.
4. — 43. 11, 13, 25. — 4.6. 4. 2. Of a sole supremacy;
* ' There is no god with me. None to help with me,
none to cope with me. See Isa. 43. 10, 11. 3. Of
an absolute sovereignty, and universal agency, I
kill, and I make alive, that is. All evil and all good
come from his hand of providence, he forms both
the light of life, and the darkness of death, Isa. 45.
7. Lam. 3. 37, 38. Or, he kills and wounds his
enemies, but heals and makes alive his own people;
kills and wounds with his judgments those that re
volt from him, and rebel against him, but when they
return and repent, he heals them, and makes them
alive with his mercy and grace. Or, It denotes his
incontestable authority to dispose of all his creatures,
and the beings he has given them, so as to serve his
own purposes by them; whom he will, he slays, and
whom he will, he keeps alive, when his judgments
are abroad. Or, thus, Though he kill, yet he
makes alive again; though he cause grief, yet will
he have compassion, Lam. 3. 32. Though he have
torn, he will heal us, Hos. 6. 1, 2. The Jerusalem
Targum reads it, I kill those that are alive in this
$oorld, and make those alive in the other world that
are dead. And some of the Jewish doctors them
selves, have observed that death, and a life after it,
that is, eternal life, is intimated in these words. 4.
Of an irresistible power, which cannot be controlled;
neither is there any that can deliver out of my hand,
those that I have marked for destruction. As no
exception can be made against the sentence of God's
justice, so no escape can be made from the execu
tions of his power.
II. Terror to his enemies, v. 40- -42. Terror in
deed, to those that hate him, as all those do, that
serve other gods, that persist in wilful obedience to
the divine law, and that malign and persecute his
faithful servants; these are they whom God will ren
der vengeance to; those his enemies that will not
have him to reign over them. In order to alarm
such in time to repent and return to their allegiance,
the wrath of God is here revealed from heaven
against them. 1. The divine sentence is ratified
with an oath, v. 40. He lifts up his hand to heaven
the habitation of his holiness; this was an ancient and
very significant sign used in swearing, Gen. 14. 22.
And since he could swear by no greater, he_ swears
by himself and his own life. Those are miserable
without remedy, that have the word and oath of
God against them. The Lord hath sworn, and will
not repent, that the sin of sinners shall be their ruin,,
if they go on in it. 2. Preparation is made for the
execution; the glittering sword is whet. See Ps. 7.
12. It is a sword bathed in heaven, Isa. 34. 5.
While the sword is in whetting, space is given to the
sinner to repent and make his peace, which if he
does not, the wound will be the deeper. And as the
sword is whet, so the hand that is to wield it, takes
Vol. i.— 4 U

hold on judgment with a resolution to go through
with it. 3. The execution itself will be very terri
ble; the sword shall devour fiesh in abundance, and
the arrows be made drunk with blood, such vast
quantities of it shall be shed; the blood of the slain
in battle, and of the captives, to whom no quarter
should be given, but who shall be put under mili
tary execution. When he begins revenge, he will
make an end; for in this also his work is perfect.
The critics are much perplexed with the last clause,
From the beginning of revenges upon the enemy.
The learned Bishop Patrick (that great master)
thinks it may admit this reading, From the king to
the slave ofthe enemies, Jer. 50. 35. -37. When the
sword of God's wrath is drawn, it will make bloody
work, blood to the horse-bridles, Rev. 14. 20.
III. Comfort to his own people, v. 43, Rejoice,
O ye nations, with his people. He concludes the
song with words of joy; for in God's Israel there is
a remnant whose end will be peace; God's people
will rejoice at last, will rejoice everlastingly. Three
things are here mentioned as matter of joy. 1. The
enlarging of the church's bounds: the apostle ap
plies the first words of this verse to the ^conversion*
of the Gentiles, Rom. 15. 10, Rejoice ye Gentiles,
with his people. See what the grace of God does in
the conversion of souls, it brings them to rejoice with
the people of God; for true religion brings us ac
quainted with true joy; so great a mistake are they
under, that think it tends to make men melancholy.
2. The avenging of the church's controversies upon
her adversaries. He will make inquisition for the
blood of his servants, and it shall appear how pre
cious it is to him, for they that spilt it, shall have
blood given them to drink. 3. The mercy God has
in store for his church, and for all that belong to it,
he will be merciful to his land and to his people, that
is, to all every where, that fear and serve him.
Whatever judgments are brought upon sinners, it
shall go well with the people of God; in this let Jews
and Gentiles rejoice together.
44. And Moses came and spake all the
words of this song in the ears of the peo
pie, he, and Hoshea the son of Nun. 45.
And Moses made an end of speaking all
these words to all Israel : 46. And he said
unto them, Set your hearts unto all the words
which I testify among you this day, which
ye shall command your children to observe
to do, all the words of this law. 47. For it
is not a vain thing for you ; because it is your
life : and through this thing ye shall prolong
your days in the land, whither ye go over
Jordan to possess it. 48. And the Lord
spake unto Moses that self-same day, saying,
49. Get thee up into this mountain Abarim,
unto mount Nebo, which is in the land of
Moab, that is over against Jericho ; and be
hold the land of Canaan, which I 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 mount Hor, and was
gathered unto his people : 51. Because ye
trespassed against me among the children
of Israel at the waters of Meribah-Kadesh ,
in the wilderness of Zin; because ye sancti
fied me not in the midst of the children of

706

DEUTERONOMY, XXXIII.

Israel. 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.
Here is,
I. The solemn delivery of this song to the chil
dren of Israel, v. 44, 45.. Moses spake it to as
many as could hear him, while Joshua, in another
assembly, at the same time, delivered it to as many
as his voice would reach. Thus coming to them
from the mouth of both their governors, Moses,
who was laying down the government, and Joshua,
who was taking it up, they would see they were
both in the same mind, and that though they
changed their commander, there was no change in
the divine command; Joshua, as well as Moses,
would be a witness against theni, if ever they for
sook God.
II. An earnest charge to them to mind these and
all the rest of the good words that Moses had said
unto them. How earnestly does he long after them
_ all, how very desirous that the word of God might
' make deep and lasting impressions upon them, how
jealous over them with a godly jealousy, lest they
should at any time let slip these great things; 1.
The duties he charges upon them, are, (1.) Care
fully to attend to these themselves; "Set your
hearts both to the laws, and to the promises and
threatenings; the blessings and curses, and now at
last to this song. Let the mind be closely applied
to the consideration of these things; be affected
with them; be intent upon duty, and cleave to it
with full purpose of heart." (2.) Faithfully to
transmit these things to those that should come
after them : "What interest you have in your chil
dren, or influence upon them, use it for this pur
pose; and command them, (as your father Abraham
did, Gen. 18. 19. ) to observe to do all the words of
this law. " They that are good themselves, cannot
but desire that their children may be so likewise; and
that posterity may keep up religion in their day,
and the entail of it may not be cut off. 2. The ar
guments he uses to persuade them to make religion
their business, and to persevere in it, are, (1.) The
vast importance of the things themselves which he
had charged upon them, v. 47, " It is not a vain
thing, because it is your life. It is not an indifferent
thing, but of absolute necessity; it is not a trifle, but
a matter of consequence, a matter of life and death;
mind it, and you are made for ever; neglect it, and
you are for ever undone. " O that men were but
fully persuaded of this, that religion is their life,
even the life of their souls! (2.) The vast advan
tage it would be of to them : Through this thing ye
shall prolong your days in Canaan, which is a
typical promise of that eternal life, which Christ
has assured us they shall enter into, that keep the
commandments of God, Matth. 19. 17.
III. Orders given to Moses concerning his death.
Now that this renowned witness for God has finish
ed his testimony, he must go up to mount Nebo and
die; in the prophecy of Christ's two witnesses there
is a plain allusion to Moses and Elias, (Rev. 11. 6.)
and perhaps their removal, being by martyrdom, is
no less glorious than the removal either of Moses
or Elias. Orders were given to Moses that self
same day, v. 48. Now that he had done his work,
why should he desire to live a day longer? He had
indeed formerly prayed that he might go over Jor
dan, but now he is entirely satisfied, and, as God
had bidden him, saith no more of that matter.
1. God here reminds him of the sin he had been
guilty of, for which he was excluded Canaan, (v.
51.) that he might the more patiently bear the re
buke because he had sinned; and that now he might
renew his sorrow for that unadvised word, for it is

food for the best of men to die repenting of the in
rmities they are conscious to themselves of. It
was an omission that was thus displeasing to God;
he did not sanctify God, as he ought to have done,
before the children of Israel, he did not carry him
self with a due decorum, in executing the orders he
had then received.
2. He reminds him of the death of his brother
Aaron, (v. 50. ) tq_make his own the more familiar,
and the less formidable. Note, It is a _ great en
couragement to us, when we die, to think of our
friends that have gone before us through that dark
some valley, especially of Christ, our elder Brother
and great High Priest.
3. He sends him up to a high hill from thence to
take a view of the land of Canaan and then die, v. 49,
50. The remembrance of his sin might make death
terrible, but the sight God gave him of Canaan,
took off the terror of it, as it was a token of God's
being reconciled to him, and a plain indication to
him, that though his sin shut him out of the earthly
Canaan, yet it should not deprive him of that better
country, which in this world can only be seen, and
that with an eye of faith. Note, Those may die
with comfort and ease whenever God calls for them,
(notwithstanding the sins they remember against
themselves,) who have a believing prospect and a
well-grounded hope of eternal life beyond death.
CHAP. XXXIII.
Yet Moses has not done with the children of Israel ; he
seemed to have taken final leave of them in the close of
the foregoing chapter, but still he has something more
to say. He had preached them a farewell sermon, a
very copious and pathetic discourse. After sermon he
had given out a psalm, a long psalm ; and now nothing
remains but to dismiss them with a blessing ; that bless
ing he pronounces in this chapter in the name of the
Lord, and so leaves them. I. He pronounces them all
blessed in what God had done for them already, espe
cially in giving them his law, v. 2 . . 5. II. He pro
nounces a blessing upon each tribe, which is both a
prayer for, and a prophecy of, their felicity. 1. Reuben,
v. 6. 2. Judah, v. 7. 3. Levi, v. 8.. 11. 4. Benjamin,
v. 12. 5. Joseph, v. 13. . 17. 6. Zebulun and Issachar,
v. 18, 19. 7. Gad, v. 20, 21. 8. Dan, v. 22. 9. Naph
tali, v. 23. 10. Asher, v. 24, 25. III. He pronounces them
all in general blessed, upon the account of what God
would be to them, and do for them, if they were obe
dient, v. 26 . . 29.
1. k ND this is the blessing, wherewith
J\. Moses the man of God blessed the
children of Israel before his death. 2. And
he said, The Lord came from Sinai, and
rose up from Seir unto them; he shined
forth from mount Paran, and he came with
ten thousands of saints : from his right hand
went a fiery law for them. 3. Yea, he loved
the people : all his saints are in thy hand :
and they sat down at thy feet ; every one
shall receive of thy words. 4. Moses com
manded us a law, even the inheritance of
tlie congregation of Jacob. 5. And he was
king in Jeshurun, when the heads of the
people and the tribes of Israel were gather
ed together.
The first verse is the title of the chapter: it is a
blessing. In the foregoing chapter he had thun
dered out the terrors of the Lord against Israel for
their sin; ft was a Chapter, like Ezekiel's roll, full
of lamentation, and mourning, and woe. Now to
soften that, and that he might not seem to part in
anger, he here subjoins a blessing, and leaves his
peace, which should descend and rest upon all

DEUTERONOMY, XXXIII.

707

those that were the sons of peace. Thus Christ's
last work on earth was to bless his disciples, (Luke
24. 50. ) like Moses here, in token of parting friends.
Moses blessed them, 1. As a prophet; a man of
God. Note, It is a very desirable thing to have an
interest in the prayers of those that have an inter
est in heaven; it is a prophet's reward. In this
blessing Moses not only expresses his good wishes
to this people, but by the spirit of prophecy fore
tells things to come concerning them. 2. As a pa
rent to Israel; for so good princes are to their sub
jects. Jacob upon his death-bed blessed his sons,
(Gen. 49. 1.) in conformity to whose example
Moses here blesses the tribes that were descended
from them, to show that though they had been very
provoking, yet the entail of the blessing was not
cut off. The doing this immediately before his
death, would not only be the more likely to leave
an impression upon them, but would be an indica
tion of the great good-will of Moses to them, that
he desired their happiness, though he must die and
not share in it.
He begins his blessing with a lofty description of
the glorious appearances of God to them in giving
them the law, and the great advantage they had
by it.
I. There was a visible and illustrious discovery
of the divine majesty; enough to convince and for
ever silence atheists and infidels, to awaken and
affect those that were most stupid and careless, and
to put to shame all secret inclinations to other gods,
v. 1. 1. His appearance was glorious: he shined
forth like the sun whe%»he goes forth in his
strength. Even Seir and Paran, two mountains at
sonie distance, were illuminated by the divine glory
which appeared on mount Sinai, and reflected some
of the rays of it; so bright was the appearance, and
so much taken notice of by the adjacent countries.
To this the prophet alludes, to set forth the won
ders of the divine providence, Hab. 3. 3, 4. Ps. 18.
7 . . 9. The Jerusalem Targum has a strange gloss
upon this, that, "when God came down to give the
law, he offered it on mount Seir to the Edomites,
but they refused it; because they found in it, Thou
shalt not kill. Then he offered it on mount Paran
to the Ishmaelites, but they also refused it; because
they found in it, Thou shalt not steal; and then he
came to mount Sinai and offered it to Israel, and
they said, All that the Lord shall say, we will do."
I would not have transcribed so groundless a con
ceit but for the antiquity of it. 2. His attendance
was glorious; he came with his holy myriads, as
Enoch had long since foretold he should come in the
last day to judge the world, Jude 14. These were
the angels, those chariots of God, in the midst of
which the Lord was, on that holy place, Ps. 68. 17.
They attended the divine majesty, and were em
ployed as his ministers in the solemnities of the day.
Hence the law is said to be given by the disposition
of angels, Acts 7. 53. Heb. 2. 2.
II. He gave them his law, which is, 1. Called a
fiery law, because it was given them out of the
midst of the fire, (Deut. 4. 33.) and because it
works like fire; if it be received, it is melting,
warming, purifying, and burns up the dross of cor
ruption; if it 6e rejected, it hardens, sears, tor
ments, destroys. The spirit descended in cloven
tongues as of fire; for the gospel also is a fiery law.
2. ft is said to go from his right hand, either be
cause he wrote it on tables of stone; or, denoting
the power and energy of the law, and the divine
strength that goes along with it, that it may not re
turn void. Or, it came as a gift to them, and a
precious gift it was, a right-hand blessing. 3. It
was an instance of the special kindness he had for
them. Yea, he loved the people, (v. 3.) and there
fore, though it was a fiery law, yet it is said to go

for them, (v. 2.) that is, in favour to them. Note,
The law of God written in the heart, is a certain
evidence of the love of God shed abroad there: we
must reckon God's law one of the gifts of his grace.
Yea, he loved thepeople, or laid them in his bosom;
so the word signifies, which denotes not only the
dearest love, but the most tender and careful pro
tection. All his saints were in his hand. Some un
derstand it particularly of his supporting them and
preserving them alive at mount Sinai, when the
terror was so great, that Moses himself quaked;
they heard the voice of God and lived, ch. 4. 33.
Or, it denotes his forming them into a people by
his law; he moulded and managed them as the pot
ter does the clay. Or, they were in his hand to be
covered and protected, used and disposed of, as the
seven stars were in the hand of Christ, Rev. 1. 16.
Note, God has all Ms saints in his hands; and though
there are ten thousands of his saints, (v. 2.) yet his
hand, with which he measures the waters, is large
enough, and strong enough, to hold them all, and
we may be sure that none can pluck them out of
his hand, John 10. 28.
III. He disposed them to receive the law which
he gave them; they sat down at thy feet, as scholars
at the feet of their master, in token of reverence,
in attendance and humble submission to what is
taught; so Israel sat at the foot of mount Sinai, and
promised to hear and do whatever God should say.
They were struck to thy feet, so some read it;
namely, By the terrors of mount Sinai, which
greatly humbled them for the present, Exod. 20.
19. Every one then stood ready to receive God's
words, and did so again when the law was publicly
read to them, as Josh. 8. 34. It is a great priyilege
when we have heard the words of God, to have an
opportunity of hearing them again, John 17. 26, I
have declared thy name, and will declare it. So
Israel not only had received the law, but should
still receive it by their prayers, and other lively
oracles. The people are taught, (v. 4, 5.) in gratitude for
the law of God, always to keep up an honourable
remembrance both of the law itselt, and of Moses
by whom it was given. Two of the Chaldee para-
phrasts read it, The children of Israel said, Moses
commanded us a law: and the Jews say, that as
soon as a child was able to speak, his father was
obliged to teach him these words; Moses command
ed us a law, even the inheritance of the congrega
tion of Jacob.
1. They are taught to speak with great respect
ofthe law, and to call it, the inheritance ofthe con
gregation of Jacob. They looked upon it, (1.) As
peculiar to them, and that by which they were dis
tinguished from other nations, who neither had the
knowledge of it, (Ps. 147. 20. ) nor, if they had,
were under those obligations to observe it that Is
rael were under: and therefore (says Bishop Pa
trick) "when the Jews conquered any country,
they did not force any to embrace the law of Mo
ses, but only to submit to the seven precepts of
Noah." (2.) As entailed upon them; for so inhe
ritances are to be transmitted to their posterity.
And, (3.) As their wealth and true treasure.
Those that enjoy the word of God and the means
of grace, have reason to say, We have a goodly
heritage. He is indeed a rich man, in whom the
word of Christ dwells richly. Perhaps the law is
called their inheritance, because it was given them
with their inheritance, and was so annexed to it,
that the forsaking of the law would be a forfeiture
of the inheritance. See Ps. 119. 111.
2. They are taught to speak with great respect
of Moses; and they were the more obliged to keep
up hisrname, because he had not provided for the
keeping of it up in his family; his posterity was

708

DEUTERONOMY, XXXlli.

never called the sons of Moses, as the priests were,
the sons of Aaron. (1.) They must own Moses a
great benefactor to their nation, in that he com
manded them the law; for though it came from the
hand of God, it went through the hand of Moses.
(2. ) He was king in Jeshurun. Having command
ed them the law, as long as he lived, he took care
to see it observed and put in execution; and they
were very happy in having such a king, who ruled
them, and went in and out before them at all times,
but did in a special manner look great, when the
heads of the people were gathered together in par
liament, as it were, and Moses was president among
them. Some understand this of >God himself; he did
then declare himself their King, when he gave them
the law, and he continued so, as, long as they were
Jeshurun, an upright people, and till they rejected
him, 1 Sam. 12. 12. But it seems rather to be un
derstood of Moses. A good government is a great
blessing to any people, and what they have reason
to be very thankful for; and that constitution is very
happy, which, as Israel's, which, as our's, divides
the power between the king in Jeshurun and the
heads of the tribes, when they are gathered to
gether. 6. Let Reuben live, and not die ; and let
not his men be few. 7. And this is the blessing
of Judah : and he said, Hear, Lord, the
voice of Judah, and bring him unto his
people : let his hands be sufficient for him ;
and be thou a help to him from his enemies.
Here is,
I. The blessing of Reuben. Though Reuben
had lost the honour of his birthright, yet Moses
begins with him; for we should not insult over
them that are disgraced, nor desire to perpetuate
marks of infamy upon any, though ever so justly
fastened at first, v. 6. Moses desires and foretells, 1.
The preserving of this tribe, though a frontier tribe
on the other side Jordan, yet, "Let it live, and not
be either ruined by its neighbours, or lost among
them." And perhaps he refers to those chosen
men of that tribe, who, having had their lot assign
ed them already, left their families in it, and were
now ready to go over armed before their brethren,
Numb. 32. 27. "Let them be protected in this no
ble expedition, and their heads covered in the day
of battle. " 2. The increase of this tribe, Let not
his men be few; or, Let his men be a number, "Let
it be a numerous tribe; though their other honours
be lost, so that they shall not excel, yet let them
multiply. " Let Reuben live, . and not die, though
his men be few; so Bishop Patrick thinks it may be
rendered. " Though he must not expect to flou
rish, (Gen. 49. 4. ) yet let him not perish. " All the
Chaldee paraphrasts refer this to the other world;
Let Reuben live in life eternal, and not die the se
cond death: so Onkelos. Let Reuben live in this
world, and not die that death which the wicked die
in the world to come: so Jonathan and the Jerusa
lem Targum.
II. The blessing of Judah; which is put before
Levi, because our Lord sprang out of Judah, and
(as Dr. Lightfoot says) because of the dignity of the
kingdom above the priesthood. The blessing, (v.
7.) may refer, either, 1. To the whole tribe in ge
neral. Moses prays for, and prophesies, the great
prosperity of that tribe. That God would hear his
prayers, (see an instance, 2 Chron. 13. 14, 15. ) set
tle him in his lot, prosper him in all his affairs, and
give him victory over his enemies. It is taken for
granted, that the tribe of Judah would be both a
praying tribe and an active tribe. "Lord," says
Moses, " hear his prayers, and give success to all

his undertakings; let his hands be sufficient for him,
both in husbandry and in war."'' The voice of
prayer should always be attended with the hand of
endeavour, and then we may expect prosperity,
Or, 2. It may refer in particular to David, as a type
of Christ; that God would hear 'his prayers, Ps. 20.
1. (and Christ was heard always, John 11. 42.) that
he would give him victory over his enemies, and
success in his great undertakings. See Ps. 89, 20,
&c. . And that prayer that God would bring him to
his people, seems to refer to Jacob's prophecies con
cerning Shiloh, That to him should the gathering
of the people be, Gen. 49. 10.
The tribe of Simeon is omitted in the blessing,
because Jacob had left it under a brand, and it
had never done any thing, as Levi had done, to
retrieve its honour. It was lessened in the wilder
ness more than any other of the tribes; and Zimri,
who was so notoriously guilty in the matter of Peor
but the other day, was of that tribe. Or, because
the lot of Simeon was an appendage to that of Ju
dah, that tribe is included in the blessing of Judah
Some copies of the LXX join Simeon with Reuben,
Let Reuben live and not die; and let Simeon be
many in number.
8. And of Levi he said, Let thy Thum-
mim and thy Urim be with thy holy one,
whom thou didst prove at Massah, and with
whom thou didst strive at the waters of
Meribah ; 9. Who said unto his father and
to his mother, I have%iot seen him ; neither
did he acknowledge his brethren, nor knew
his own children: for they have observed
thy word, and kept thy covenant. 10. They
shall teach Jacob thy judgments, and Israel
thy law : they shall put incense before thee,
and whole burnt-sacrifice upon thine altar
11. Bless, Lord, his substance, and accept
the work of his hands : smite through the
loins of them that rise against him, and of
them that hate him, that they rise not
again. Moses is large in blessing the tribe of Levi, not so
much because it was his own tribe, (for he takes no
notice of his relation to it,) as because it was God's
tribe. The blessing of Levi has reference,
I. To the High Priest, here called God's holy
one, (v. 8.) because his office was holy, in token of
which, Holiness to the Lord was written upon his
forehead. 1. He seems to acknowledge, that God
might justly have displaced Aaron and his seed,
for his sin at Meribah, Numb. 20. 12. So many
understand it. It is rather probable to me, that, on
the contrary, he pleads with God the zeal and faith
fulness of Aaron, and his boldness in stemming the
tide of the people's murmurings at the other Meri
bah, (Exod. 17. 7. ) which might be very remarka
ble, and which God might have an eye to in confer
ring the priesthood upon him, though no mention is
made of it there. All the Chaldee paraphrasts
agree, that it was a trial in which he was found
perfect and faithful, and stood in the trial; there
fore not that, Numb. .20. 2. He prays that the of
fice of the High Priest might ever remain, Let
thy Thummim and thy Urim be with him. It
was given him for some eminent piece of service,
as appears, (Mai. 2. 5.) "Lord, let it never be ta
ken from him." Notwithstanding this blessing,
the Urim and Thummim were lost in the captivity,
and never restored under the second temple; but it
has its full accomplishment in Jesus Christ, God'$

DEUTERONOMY, XXXIII.

709

Holy One, and our great High Priest, of whom
Aaron was a type: with him who had lain in the
Father's bosom from eternity, the Urim and Thum
mim shall remain; for he is the wonderful and ever
lasting Counsellor. Some translate the Thummim
and Urim appellatively; the rather because the
usual order ishere inverted, and here only. Thum
mim signifies integrity, and Urim, illumination; Let
these be with thy holy one, that is, " Lord, let the
High Priest ever be both aii upright man and an
understanding man." A good prayer to be put up
for the ministers of the gospel, that they may have
clear heads and honest hearts; light and sincerity
make a complete minister.
II. To the inferior priests and Levites, v. 9. . 13.
1. He commends the zeal of this tribe for God,
when they sided with Moses (and so with God)
against the worshippers of the golden calf, (Exod.
32. 26, &c.) and being employed in cutting off the
ring-leaders in that wickedness, they did it impar
tially: the best friends they had in the world,
though as dear to them as their next relations, they
did not spare, if they were idolaters. Note, Our
regard to God and his glory, ought always to pre
vail above our regard to any creature whatsoever.
And those who not only keep themselves pure from
the common iniquities of the times and places in
which they live, but, as they are capable, utter tes
timony against them, and stand up for God against
the evil-doers, shall have special marks of honour
put upon them. Perhaps Moses may have an eye
to the sons of Korah, who refused to join with their
father in his gain-saying, Numb. 26. 11. Also to
Phinehas, who executed judgment, and stayed the
plague. And indeed, the office of the priests and
Levites, which engaged their constant attendance,
at least in their turns, at God's altar, laid them un
der a necessity of being frequently absent from their
families, which they could not take such care of,
or make such provision for, as other Israelites
might. This was the constant self-denial they sub
mitted to, that they might observe God's word, and
keep the covenant of priesthood. Note, Those
that are called to minister in holy things, must sit
loose to the relations and interests that are dearest
to them in this world, and prefer the fulfilling of
their ministry before the gratifying ofthe best friend
they have, Acts 21. 13.— 20. 24. Our Lord Jesus
knew not his mother and his brethren, when they
would have taken him off from his work, Matth.
12. 48.
2. He confirms the commission granted this tribe
to minister in holy things, which was the recom
pense of their zeal and fidelity, v. 10. (1.) They were
to deal for God with the people. " They shall teach
Jacob thy judgments, and Israel thy laws, both as
preachers in their religious assemblies, reading and
expounding the law, (Ijeh, 8. 7, 8. ) and as judges,
determining doubtful and difficult cases that were
brought before them," 2 Chron. 17. 8, 9. The
priests' lips kept this knowledge for the use of the
people, who were to ask the law at their mouth,
Mai. 2. 7. Even Haggai, a prophet, consulted the
priests in a case of conscience, Hag. 2. 11, &c.
Note, Preaching is necessary, not only for the first
planting of churches, but for the preserving and
edifying of churches when they are planted. See
Ezek. 44. 23, 24. (2. ) They were to deal for the
people with God, in burning incense to the praise
and glory of God, and offering sacrifices to make
atonement for sin, and, to obtain the divine favour.
This was the work of the priests, but the Levites
attended and assisted in it. Those that would have
benefit by their incense and offerings, must diligently
and faithfully observe their instructions.
3. He prays for them, v. 11. (1.) That God
would prosper them in their estates, and make that

which was allotted them for their maintenance,
comfortable to them. Bless, Lord, his substance.
The provision made for them was very plentiful,
and came to them easily, and yet they could have
no joy of it unless God blessed it to them, and since
God himself was theirportion, aparticular blessing
might be expected to attend this portion. Bless,
Lord, his virtue; so some read it, " Lord, increase
thy graces in them, and make them more and more
fit for ther work. " (2. ) That he would accept them
in their services. " Accept the work of his hands,
both for himself, and for the people for whom he
ministers." Acceptance with God is that which we
should all aim at, and be ambitious of, in all our de
votions, whether men accept us or no, (2 Cor. 5. 9.)
and it is the most valuable blessing we can desire
either for ourselves or others. (3.) That he would
take his part against all his enemies, smite through
the loins of them that rise against him. He suppo
ses that God's ministers would have many enemies;
some would hate their persons for their faithfulness,
and would endeavour to do them a mischief; others
would envy them their maintenance, and endeavour
sacrilegiously to deprive them of it; others would ex
pose them in the execution of their office, and not
submit to the sentence of the priests; and some
would aim to overthrow the office itself. Now he
prays that God would blast all such attempts, and
return the mischief upon the heads of the authors.
This prayeris a prophecy that God would certainly
reckon with those that are enemies to his ministers,
and will keep up a ministry in his church to the
end of time, in spite of all the designs of the gates
of hell against it. Saul rose up against the Lord's
priests, (1 Sam. 22. 18.) and it filled the measure of
his sin.
12. And of Benjamin he said, The belov
ed of the Lord shall dwell in safety by him ;
and the LORD shall cover him all the day
long, and he shall dwell between his shoul
ders. 13. And of Joseph he said, Blessed
of the Lord be his land, for the precious
things of heaven, for the dew, and for the
deep that coucheth beneath, 14. And for
the precious fruits brought forth by the sun,
and for the precious things put forth by the
moon, 15. And for the chief things of the
ancient mountains, and for the precious
things ofthe lasting hills, 16. Andforthepre-
cious things of the earth and fulness thereof,
and for the good will of him that dwelt in
the bush : let the blessing come upon the
head of Joseph, and upon the top of the
head of him- that was separated from his
brethren. 17. His glory is like the firstling
of his bullock, and his horns are like the
horns of unicorns : with them he shall push
the people together to the ends of the earth:
and they are the ten thousands of Ephraim
and they are the thousands of Manasseh.
Here is,
I. The blessing of Benjamin, v. 12. Benjamin is
put next to Levi, because the temple where the
priests' work lay, was just upon the edge of the lot
of this tribe; and it is put before Joseph, because of
the dignity of Jerusalem (part of which was in
this tribe) above Samaria, which was in the tribe
of Ephraim, and because Benjamin adhered to
the house of David, and to the temple of the Lord,

710

DEUTERONOMY, XXXHI.

when the rest of the tribes deserted both with Jer
oboam. 1. Benjamin is here called the beloved of
the Lord, as the father of this tribe was Jacob's be
loved son, the son of Ms right hand. Note, Those
are blessed indeed, that are beloved of the Lord,
Saul, the first king, and Paul, the great apostle,
were both of this tribe. 2. He is here assured of
the divine protection; he shall dwell safely. Note,
Those are safe, whom God loves, Ps. 91. 1. 3. It
is here intimated, that the temple in which God
would dwell, should be built in the borders of this
tribe. Jerusalem the holy city, was in the lot of
this tribe, (Josh. 18. 28.) and though Zion, the city
of David, is supposed to belong to Judah, yet mount
Moriah, on which the temple was built, was in Ben
jamin's lot. God is therefore said to dwell between
his shoulders, because the temple stood on that
mount, as the head of a man upon his shoulders.
And by this means Benjamin was covered all the
day long under the protection ofthe sanctuary, (Ps.
125. 2. ) which is often spoken of as a place of refuge,
Ps. 27. 4, 5. Neh. 6. 10. Benjamin dwelling by the
temple of God, dwelt in safety by him. Note, It is
a happy thing to be in the neighbourhood of the tem
ple. This situation of Benjamin, it is likely, was
the only thing that kept that tribe close with Ju
dah to the divine institutions, when the other ten
tribes apostatized. Those have corrupt and wicked
hearts indeed, who, the nearer they are to the
church, are so much the further from God.
II. The blessing of Joseph, including both Ma
nasseh and Ephraim. In Jacob's blessing, (Gen.
49.) that of Joseph is the largest, and so it is here;
and from thence Moses here borrows the title he
gives to Joseph, (v. 13.) that he was separatedfrom
his brethren, or, as it might be read, a Mizarite
among them, both in regard of his piety, wherein
it appears, by many instances, he excelled them all;
and of his dignity in Egypt, where he was both their
ruler and benefactor; his brethren separated him
from them by making him a slave, but God distin
guished him from them by making him a prince.
Now the blessings here prayed for, and prophe
sied of, for this tribe, are, great plenty, and great
power. 1. Great plenty, v. 13- -16. In general, Blessed
ofthe Lord be his land. They were very fruitful
countries that fell into the lot of Ephraim and Ma
nasseh, yet Moses prays they might be watered
with the blessing of God, which makes rich, and
on which all fruitfulness depends.
Now, (1.) He enumerates many particulars which
he prays may contribute to the wealth and abun
dance of those two tribes, looking up to the Creator
for the benefit and serviceableness of all the inferior
creatures, for they are all that to us, which he
makes them to be. He prays, [1.] F 'or seasonable
rains, and dews, the precious things of heaven; and
so precious they are, though but pure water, that
without them the fruits of the earth would all fail and
be cut off. [2.] For plentiful springs, which help
to make the earth fruitful, called here the deep that
coucheth beneath; both are the rivers of God, (Ps.
65. 9.) for he is the Father of the rain, (Job 38. 28.)
and he made particularly the fountains of water,
Rev. 14. 7. [3.] For the benign influences of the
heavenly bodies; (v. 14.) for the precious fruits
(the word signifies that which is most excellent,
and the best in its kind) put forth by the quicken
ing heat of the sun, and the cooling moisture of the
moon. " Let them have the yearly fruits of their
several months, according to the course of nature,
in one month olives, in another dates," isfc. So
some understand it [4.] For the fruitfulness even
of their hills and mountains, which in other coun
tries used to be barren, (v. 15.) let them have the
chief things of the ancient mountains; and if the

mountains be fruitful, the fruits on them will be first
and best ripened.' They are called ancient moun
tains, not because prior in time to other mountains,
but because, like the first-born, they were superior
in worth and excellency; and lasting hills, not only
because as other mountains they were unmoveable,
(Hab. 3. 6.} but because the fruitfulness of them
should continue. [5.] For the productions of the
lower grounds, v. 16, For the precious things of
the earth. Though the earth itself seems a useless
worthless lump of matter, yet there are precious
things produced out of it, for the support and com
fort of human life, Job 28. 5. Out of it cometh
bread, because out of it came our bodies, and to it
they must return. But what are the precious things
ofthe earth to a soul that came from God, and must
return to him? Or, what is its fulness to the fulness
that is in Christ, whence we receive grace for
grace? Some make these precious things here
prayed for to be figures of spiritual blessings in
heavenly things by Christ, the gifts, graces, and
comforts, of the Spirit.
(2. ) He crowns all with the good- will, or favoura
ble acceptance, of him that dwelt in the bush, (v.
16.) that is, of God, that God who appeared to
Moses in the bush that burned and was not con
sumed, (Exod. 3. 2.) to give him his commission
for the bringing of Israel out of Egypt. Though
God's glory appeared there but for a while, yet it
is said to dwell there, because it continued as long
as there was occasion for it: The good-will of the
Shechinah in the bush; so it might be read, for She
chinah signifies that which dwelleth: and though it
was but a little while a dweller in the bush, yet it
continued to dwell with the people of Israel. My
Dweller in the bush; so it should be rendered: that
was an appearance of the Divine Majesty to Moses
only, in token of the particular interest he had in
God, which he desires to improve for the good of
this tribe. Many a time God had appeared to Mo
ses, but now that he is just dying, he seems to have
the most pleasing remembrance of that, which was
that time, when his acquaintance with the visions
ofthe Almighty first began, and his correspondence
with heaven was first settled, that was a time of
love never to be forgotten. It was at the bush that
God declared himself the God of Abraham, Isaac,
and Jacob, and so confirmed the promise made to
the fathers, that promise which reached as far as
the resurrection of the body and eternal life, as ap
pears by our Saviour's argument from it, Luke 20.
37. So that when he prays for the good-will of him
that dwelt in the bush, he has an eye to the cove
nant then and there renewed, on which all our
hopes of God's favour must be bottomed. Now
he concludes this large blessing with a prayer for
the favour and good- will of God. [1 . ] Because that
is the fountain and spring-head of all these bless
ings; they are the gifts of God's good-will, they are
so to his own people, whatever they are to others.
Indeed, when Ephraim,(a descendant from Joseph)
slid back from God, as a backsliding heifer, those
fruits of his country were so far from being the gifts
of God's good-will, that they were intended but to
fatten him for the slaughter, as a lamb in a large
place, Hos. 4. 16, 17. [2.] Because that is the com
fort and sweetness of all these blessings; when we
have joy of them, when we taste God's good-will in
them. [3.] Because that is better than all these,
infinitely better; for if we have but the favour and
good-will of God, we are happy, and may be easy
in the want of all these things; and may rejoice in the
God of our salvation, though the fig-tree do not blos
som, and there be no fruit in the vine, Hab. 3. 17, 18.
2. Great power Joseph is here blessed with, v.
17. Here are three instances of this power fore
told. (1.) His authority among his brethren, His

DEUTERONOMY, XXXI11.

711

flory is like the firstling of his bullock, or a young
ull, which is a stately creature, and therefore former
ly used as an emblem of royal majesty. Joshua, who
was to succeed Moses, was of the tribe of Ephraim the
son of Joseph, and his glory was indeed illustrious,
and he was an honour to his tribe. In Ephraim was
the royal city of the ten tribes afterward. And of
Manasseh were Gideon, Jephthah, and Jair, who
were all ornaments and blessings to their country.
Spme think he is compared to the firstling of the
bullock, because the birthright which Reuben lost,
devolved upon Joseph, (1 Chron. 5. 1, 2.) and to the
firstling of his bullock, because Bashan, which was in
the lot of Manasseh, was famous for bulls and cows,
Ps. 22. 12. Amos 4. 1. (2.) His force against his
enemies and victory over them; his horns are like
the horn of an unicorn, that is, " The forces he
shall bring into the field, shall be very strong and
formidable, and with them he shall push tlie people,"
that is, " He shall overcome all that stand in his
way." It appears from the Ephraimites' contests,
both with Gideon (Judg. 8. 1. ) and with Jephthah,
(Judg. 12. 1.) that they were a warlike tribe and
fierce. Yet we find the children of Ephraim, when
they had forsaken the covenant of God, though
they were armed, turning back in the day of battle,
(Ps. 78. 9, 10. ) for though here pronounced strong
and bold as unicorns, when God was departed from
them, they became as weak as other men. (3.)
The numbers of his people, in which Ephraim,
though the younger house, exceeded, Jacob having,
in the foresight of the same thing, crossed hands,
Gen. 48. 19, They are the ten thousands of
Ephraim, and the thousands of Manasseh. Jona
than's Targum applies it to the ten thousands of
Canaanites conquered by Joshua, who was of the
tribe of Ephraim, and the thousands of Midianites
conquered by Gideon, who was of the tribe of Ma
nasseh. And the gloss of the Jerusalem Targum
upon the former part of this verse is observable;
that "as the firstlings of the bullock were never to be
worked, nor could the unicorn- ever be tamed, so Jo
seph should ever continue free, they would have con
tinued free, if they had not by sin sold themselves. "
18. And of Zebulun he said, Rejoice,
Zebulun, in thy going out ; and, Issachar,
in thy tents. 19. They shall call the peo
ple unto the mountain; there they shall
offer sacrifices of righteousness : for they
shall suck of the abundance of the seas,
and of treasures hid in the sand. 20. And
of Gad he said, Blessed be he that enlargeth
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,
was he seated ; and he came with the heads
ofthe people, he executed the justice ofthe
Lord, and his judgments with Israel.
Here we have,
I. The blessings of Zebulun and Issachar put to
gether, for they were both the sons of Jacob by
Leah, and by their lot in Canaan they were neigh
bours; it is foretold,
1. That they should both have a comfortable set
tlement and employment, v. 18. Zebulun must re
joice, for he shall have cause to rejoice; and Moses
prays that he may have cause in his going out,
either to war, for Zebulun jeoparded their lives in
the high places ofthe field, (Judg. 5. 18.) or rather
to sea, for Zebulun was a haven of ships, Gen. 49.
13. And Issachar must rejoice in his tents, that is,

in his business at home, his husbandry, to which
the men of that tribe generally confined themselves,
because they saw that rest was good, and when the
sea was rough, the land was pleasant, Gen. 49. 14,
15. Observe here, (1.) That the providence of
God, as it variously appoints the bounds of men's
habitations, some in the city, and some in the coun
try, some in the sea-ports, and some in the inland
towns, so it wisely disposes men's inclinations to
different employments for the good of the public, as
each member of the body is situated and qualified
for the service of the whole. The genius of some
men leads them to a book, of others, to the sea, of
others, to the sword; some are inclined to rural af
fairs, others to trade, and some have a turn for me
chanics; and it is well it is so; If the whole body
were an eye, where were the hearing? 1 Cor. 12.
17. It was for the common good of Israel, that the
men of Zebulun were merchants, and that the men
of Issachar were husbandmen. (2.) That whatever
our place and business are, it is our wisdom and
duty to accommodate ourselves to it, and it is a
great happiness to be well pleased with it. Let
Zebulun rejoice in his going out; let him thank God
for the gains, and make the best of the losses and
inconveniences, of his merchandise, and not despise
the meanness, or envy the quietness, of Issachar's
tents: let Issachar rejoice in his tents, let him be
well pleased with the retirements, and content with
the small profits, of his country seats, and not
grudge that he has not Zebulun's pleasure of tra
velling, and profit of trading. Every business has
both its conveniences and its inconveniences, and
therefore whatever Providence has made our busi
ness we ought to bring our minds to it; and it is
really a great happiness, whatever our lot is, to be
easy with it. This is the gift of God, Eccl. 5. 19.
2. That they should both be serviceable in their
places to the honour of God, and the interests of re
ligion in the nation, v. 19. They shall call the peo
ple to the mountain, that is, to the temple which
Moses foresaw should be built upon a mountain. I
see not why this should be confined (as it is by most
interpreters) to Zebulun; if both Zebulun and Issa
char receive the comforts of their respective em
ployments, why may we not suppose that they
both took care to give God the glory of them? Two
things they shall do for God.
(1.) They shall invite others to the service; call
the people to the mountain. [1. ] Zebulun shall im
prove his acquaintance and commerce with the
neighbouring nations, to whom he goes out, for this
noble purpose, to propagate religion among them,
and to invite them into the service of the God of Is
rael. Note, Men of great business, or large conver
sation, should wisely and zealously endeavour to
recommend the practice of serious godliness to
those with whom they converse, and among whom
their business lies. Such are blessed, for they are
blessings. It were well if the enlargement of trade
with foreign countries might be made to contribute
to the spreading of the gospel. This prophecy con
cerning Zebulun perhaps looks as far as the preach
ing of Christ and his apostles, which began in the
land of Zebulun, (Matth. 4. 14, 15.) and they called
the people to the mountain, that is, to the kingdom
ofthe Messiah, which is called the mountain ofthe
Lord's house, Isa. 2. 5. [2.] Issachar that tarries
at home and dwells in tents, shall call upon his
neighbour to go up to the sanctuary, at the times
appointed for their solemn feasts; either, because
they should be more zealous and forward than their
neighbours, (and it has been often observed, that
though they that dwell with Zebulun dwell in the
haven of ships, which are places of concourse,
have commonly more of the light of religion, they
that with Issachar dwell in tents in the country,

712

DEUTERONOMY, XXXIII.

have more of the life and heat of it, ) and may there
fore with their zeal provoke those to a holy emula
tion that have more knowledge; (Ps. 122. 1.) or,
because they were more observant of the times ap
pointed for their feasts than others were. One of
the Chaldee paraphrasts reads the foregoing verse,
Rejoice, Issachar, in the tents of thy schools, sup
posing they would many of them be scholars, and
would use their learning for that purpose, according
to the revolutions of the year, to give notice of the
times of the feasts; for almanacks were not then so
common as they are now. And Onkelos more par
ticularly, Rejoice, Issachar, when thou goest to com-
hute the times of the solemnities at Jerusalem; for
then the tribes of Israel shall be gathered to the
¦mountain of the house of the sanctuary. So he
reads the beginning of this verse; and many think
this the meaning of that character of the men of
Issachar inDavid's time, That they had understand
ing ofthe times to know what Israel ought to do, X
Chron. 12. 32. And the character which follows,
(v. 33. ) of the men of Zebulun, that they were such
as went forth to battle, expert in war, perhaps may
explain the blessing of that tribe here. Note,
Those that have not opportunity as Zebulun had
of bringing into the church those that are without,
may yet be very serviceable to its interest, by helping
to quicken, encourage, and build up, those that are
within. And it is good work to call people to God's
ordinances, to put those in remembrance that are
forgetful, and to stir up those that are slothful, who
will follow, but care not to lead.
(2. ) They shall not only invite others to the ser
vice of God, but they shall abound in it themselves;
there they shall offer sacrifices of righteousness.
They shall not send others to the temple, and stay
at home themselves, under pretence that they can
not leave their business; but when they stir up
others to go speedily to pray before the Lord, they
shall say, We will go also, as it is Zech. 8. 21.
Note, The good we exhort others to, we should
ourselves be examples of. And when they come
to the' temple, they shall not appear before the
Lord empty, but shall bring for the honour and ser
vice of God according as he has prospered them, 1
Cor. 16. 2. [1.] It is here foretold that both these
tribes should grow rich, Zebulun that goes abroad,
shall suck ofthe abundance of the seas which are
full breasts to the merchants^ while Issachar that
tarries at home, shall enrich himself with treasures
hid in the sand; either the fruits of the earth, or
the underground treasures of metals and minerals,
or, (because the word for sand here signifies pro
perly the sand ofthe sea,) the rich things thrown
up by the sea, for the lot of Issachar reached to the
sea-side. Perhaps their success in calling the peo
ple to the mount, is intimated by their sucking of
the abundance of the seas, for we have the like
phrase used for the bringing in of the nations to the
church, (Isa. 60. 5.) The abundance of the sea shall
be converted unto thee, and (v. 16.) Thou shalt
suck the milk of the Gentiles. It is foretold, [2.]
that these tribes, being thus enriched, should con
secrate their gain unto the Lord, and their sub
stance unto the Lord of the whole earth, Mic. 4.
13. That the merchandise of Zebulun, and the
hire of Issachar, should be holiness to the Lord, (Isa.
23. 18.) for they shall out of 'it offer sacrifices of
righteousness, that is, sacrifices according to the law.
Note, We must serve and honour God with what
we have; and where he sows plentifully, he ex
pects to reap accordingly. Those that suck ofthe
abundance of the seas, and of the treasures hid in
the sand, ought to offer sacrifices of righteousness
proportionable. II. The blessing ofthe tribe of Gad comes next,
v. 20, 21. This was one of the tribes that was al

ready seated on that side Jordan where Moses now
was. Now,
1. He foretells what this tribe would be, v. 20.
(1. ) That it would be enlarged, as at present it had
a spacious allotment; and he gives God the glory
both of its present and of its future extent. Blessed
be he that enlargeth Gad. We find how this tribe
was enlarged by their success in war, which it
seems they carried on very religiously against the
Hagarites, 1 Chron. 5.. 19, 20, 22. Note, God is
to have the glory of all our enlargements. (2.)
That it would be a valiant and victorious tribe;
would, if let alone, dwell secure and fearless as a
lion; but, if provoked, would, like a lion, tear the
arm with the crown of the head; that is, would pull
in pieces all that stood in his way, both the arm,
that is, the strength, and the crown of the head,
that is, the policy and authority of his enemies. In
David's time there were Gadites whose faceswere as
the faces of lions, X Chron. 12. 8. Some reckon Jehu
to be of this tribe, because the first mention we have
of him is at Ramoth-Gilead, which belonged to Gad,
and they think this may refer to his valiant acts.
He commends this tribe for what they had done,
and were now doing, v. 21. (1.) They had done
wisely for themselves, when they chose their lot
with the first, in a country already conquered. He
provided the first part for himself; though he had a
concern for his brethren, yet his charity began at
home, and he was willing to see himself first serv
ed, first settled. The Gadites were the first and
most active movers for an allotment on that side
Jordan, and therefore are still mentioned before the
Reubenites in the history of that affair, Numb. 32.
2. And thus, while the other tribes had their por
tion assigned them by Joshua the conqueror, Gad
and his companions had their's from Moses the
lawgiver, and in it they were seated by law; or, (as
the word is,) covered or protected by a special pro
vidence which watched over them that were left
behind, while the men of war went forward with
their brethren. Note, Men will praise thee when
thou doest well for thyself, (when thou providest
first for thyself, as Gad did,) Ps. 49. 18. And God
will praise thee when thou doest well for thy soul,
which is indeed thyself, and providest the firstpart
for that in a portion for the lawgiver. (2.) They
were now doing honestly and bravely for their
brethren; for they came with the heads of the peo
ple, before whom they went armed over Jordan, to
execute the justice of the Lord upon the Canaan
ites, under the conduct of Joshua, to whom we
afterward find they solemnly vowed obedience,
Josh. 1. 12, 16. This was what they undertook to
do when they had their lot assigned them, Numb.
32. 27. This they did, Josh. 4. 12. And when the
wars of Canaan were ended, Joshua dismissed them
with a blessing; Josh. 22. 7. Note, It is a blessed
and honourable thing to be helpful to our brethren
in their affairs; and particularly to assist in execut
ing the justice of the Lord, by suppressing that
which is provoking to him: this was it that was
counted to Phinehas for righteousness.
22. And of Dan he said, Dan is a lion's
whelp : he shall leap from Bashan. 23. And
of Naphtali he said, O Naphtali, satisfied
with favour, and full with the blessing of
the Lord : possess thou the west and the
south. 24. And of Asher he said, Let Ash
er be blessed with children; let him be
acceptable to his brethren, and let him dip
his foot in oil. 25. Thy shoes shall be iron
and brass; and as thy days, so shall thy
strength be.

DEUTERONOMY, XXXIII.

713

Here is,
. *• ^he blessing of Dan, v. 22. Jacob in his bless
ing had compared him to a serpent for subtlety;
Moses compares him to a lion for courage and reso
lution: and what could stand before those that had
the head of a serpent and the heart of a lion? He is
compared to the lions that leapt from Bashan, a
mountain noted for fierce lions, from whence they
came down to leap upon their prey in the plains.
This may refer either, 1. To the particular victo
ries obtained by Samson (who was of this tribe)
over the Philistines; the Spirit ofthe Lord began to
move him in the camp of Han, when he was very
young, as a lion's whelp, so that in his attacks upon
the Philistines he surprised them, and overpowered
them by main strength, as a lion does his prey; and
one of his first exploits was the rending of a lion.
Or, 2. To a more general achievement ofthat tribe,
when a party of them, upon information brought
them ofthe security of Laish, which lay in the fur
thest part of the land of Canaan from them, sur
prised it, and soon made themselves master of it.
See Judg. 18. 27. And the mountains of Bashan
lying not far from that city, probably from thence
they made their descent upon it; and therefore are
here said to leap from Bashan.
II. The blessing of Naphtali, v. 23. He looks
upon this tribe with wonder, and applauds it. " O
Naphtali, thou art happy, thou shalt be so, mayest
thou ever be so ! " Three things make up the hap
piness of this tribe. 1. Be thou satisfied with fa
vour. Some understand it of the favour of men,
their good-will and good word; Jacob had described
this tribe to be, generally, courteous obliging peo
ple, giving goodly words, as the loving hind, Gen.
49. 21. Now what should they get by being so?
Moses here tells them they should have an interest
in the affections of their neighbours, and be satisfied
with favour. They that are loving, shall be belov
ed. But others understand it of the favour of God;
and with good reason : for that only is the favour that
is satisfying to the soul, and puts true gladness into
the heart. Those are happy indeed, that have the
favour of God; and those shall have it,, that place
their satisfaction in it, and reckon that, in having
that, they have enough, and desire no more. 2. Be
thou full with the blessing of the Lord, that is, not
only with those good things that are the fruits of the
blessing, corn and wine and oil, but with the bless
ing itself; that is, the grace of God, according to his
promise and covenant. Those who have that bless
ing, may well reckon themselves full, they need
nothing else to make them happy. "The portion
of the tribe of Naphtali," (the Jews say,) was so
fruitful, and the productions so forward, though it
lay north, that they of that tribe were generally the
first that brought their first-fruits to the temple;
and so they had first the blessing from the priest,
which was the blessing ofthe Lord." Capernaum,
in which Christ chiefly resided, lay in this tribe.
3. Be thou in possession ofthe sea and the soufh; so
it may be read, that is, of that sea which shall lie
south of thy lot, that was the sea of Galilee; which
we so often read of in the gospels, directly north of
which the lot of this tribe lay; and which was of
great advantage to this tribe, witness the wealth of
Capernaum and Bethsaida, which lay within this
tribe, and upon the shore of that sea. See how
Moses was guided by a spirit of prophecy in these
blessings; for before the lot was cast into the lap,
he foresaw and foretold how the disposal of it
would be.
Ill, The blessing of Asher, v. 24, 25. Four things
he prays for, and prophesies concerning this tribe,
which carries blessedness in its name; for Leah
called the father of it Asher, saying, Happy am I,
Gen. 30. 13. 1. The increase of their numbers.
Vol. i.— 4 X

They are now a numerous tribe, Numb. 26. 47.
Let it be more so; Let Asher be blessed with chil
dren. Note, Children, especially children of the
covenant, are blessings, not burthens. 2. Their
interest in their neighbours; Let him be acceptable
to his brethren. Note, It is a very desirable thing
to have the love and good-will of those we live
among: it is what we should pray to God for, who
has all hearts in his hand; and what we should en
deavour to gain by meekness and humility, and a
readiness, as we.have ability and opportunity, to do
good to all men. 3, The richness of their land.
(1.) Above-ground; Let him dip his foot in oil, that
is, "Let him have such plenty of it in his lot, that
he may not only anoint his head with it, but, if he
pleases, washhisfeetin it," which wasnotcommon-
ly done; yet we find our blessed Saviour so accept
able to his brethren, that his feet were anointed
with the most precious ointment, Luke 7. 46. (2.)
Under-ground; Thy shoes shall be iron and brass,
that is, "Thou shalt have great plenty of these
metals (mines of them) in thine own ground, which
by an uncommon blessing shall have both its surface
and its bowels rich:" or, if they had them not as the
productions of their own country, they should have
them imported from abroad: for the lot of this tribe
lay on the sea coast. The Chaldee paraphrasts un
derstand it figuratively; "Thou shalt be strong and
bright, as iron and brass." 4. The continuance of
their strength and vigour; as thy days, so shall thy
strength be. Many paraphrase it thus, " The
strength of thine old age shall be like that oi thy
youth; thou shalt not feel a decay, nor be the worse
for the wearing, but shalt renew thy youth; as if
not thy shoes only, but thy bones, were iron and
brass. The day is often in scripture put for the
events of the day; and taking it so here, it is a pro
mise that God would graciously support them
under their trials and troubles, whatever they were.
And so it is a promise sure to all the spiritual seed
of Abraham, that God will wisely proportion their
graces and comforts to the services and sufferings
he calls them out to. Have they work appointed
them? They shall have strength to do it. Have
they burthens appointed them? They shall have
'strength to bear them; and never be tempted above
that they are able. Faithful is he that has thus
promised, and hath caused us to hope in this pro
mise. 26. There is none like unto the God of
Jeshurun, who rideth upon the heaven in thy
help, and in his excellency on the sky. 27.
The eternal God is thy refuge, and under
neath are the everlasting arms : and he shalli
thrust out the enemy from before thee ; and*
shall say, Destroy them. 28. Israel then.
shall dwell in safety alone : the fountain of
Jacob shall be upon a land of com and.
wine; also his heavens shall drop down
dew. 29. Happy art thou, O Israel : who
is like unto thee, O people saved by the
Lord, the shield of thy help, and who is
the sword of thy excellency ! and thine en
emies shall be found liars unto thee: and
thou shalt tread upon their high places.
These are the last words of all that ever Moses, ,
that great writer, that great dictator, either wrote
himself, or were written from him, and they are
therefore very remarkable; and, no doubt,, we>,shall
find them very improving. Moses, the man of .God,
(who had as much reason as ever any mere man
had to know both,) with his last breaths magnifies.-

714

DEUTERONOMY, XXXIII.

obth the God of Israel, and the Israel of God. They
are both incomparable in his eye; and we are sure
that in this his judgment of both, his eye did not
wax dim.
I. No God like the God of Israel. None of the
gods of the nations were capable of doing that for
their worshippers which Jehovah did for his, (v.
26.) There is none like unto the God of Jeshurun.
Note, When we are expecting that God should
bless us in doing well for us, we must bless him by
speaking well of him; and one of the most solemn
ways of praising God, is, by acknowledging that
there is none like him. Now, 1. This was the ho
nour of Israel; every nation boasted of its god, but
none had such a God to boast of as Israel had. 2.
It was their happiness, that they were taken into
covenant with such a God. Two things he takes
notice of as proofs of the incontestable pre-eminence
of the God of Jeshurun above all other gods. (1.)
His sovereign power and authority; he rides upon
the heavens, and with the greatest state and magni
ficence on the skies. Riding on the heavens de
notes his greatness and glory, in which he manifests
himself to the upper world, and the use he makes
of the influences of heaven, and the productions of
the clouds, in bringing to pass his own counsels in
this lower world: he manages and directs them as a
man does the horse he rides on. When he has
any thing to do for his people, he rides upon the
heavens to do it; for he does it swiftly and strongly,
no enemy can either anticipate or obstruct the pro
gress of him that rides on the heavens. (2. ) His
boundless eternity; he is the eternal God, and his
arms are everlasting, v. 27. The gods of the hea
then were but lately invented, and would shortly
Eerish; but the God of Jeshurun is eternal, he was
efore all worlds, and will be when time and days
shall be no more. See Hab. 1. 12.
II. No people like the Israel of God. Having
pronounced each tribe happy, in the close he pro
nounces all together very happy; so happy in all
respects, that there was no nation under the sun
comparable to them; (v. 29.) Happy art thou, 0
Israel, a people whose God is the Lord; on that ac
count truly happy, and none like unto thee. If
Israel honour God as a none-such God, he will
favour them, so as to make them a none-such peo
ple, the envy of all their neighbours, and the joy of
all their well-wishers. Who is like unto thee, O
people? Behold thou art fair, my love! says Christ
of his spouse. To which she presently returns,
Behold thou art fair, my beloved. What one na
tion (no, not all the nations together) is like thy peo
ple Israel? 2 Sam. 7. 23. What is here said ofthe
church of Israel and the honours and privileges of
it, is certainly to be applied to the church of the
first-born, that are written in heaven. The chris
tian church is the Israel of God, as the apostle calls
it, (Gal. 5. 16. ) on which there shall be peace, and
which is dignified above all societies in the world,
as Israel was.
1: Never was people so well seated, and shelter
ed, v. 27, The eternal God is thy refuge! Or, as
the word signifies, "thy habitation, or mansion-
house, in whom thou art safe and easy, and at rest,
as a man in his own house. " Every Israelite, indeed,
is at home in God; the soul returns to him, and re
poses in him as its resting-place, (Ps. 116. 7.) its hid
ing-place, Ps. 32. 7. And they that make him their
habitation, shall have all the comforts and benefits
of a habitation in him, Ps. 91. 1. Moses had an eye
to God as the habitation of Israel, when they were
wandering in the wilderness, (Ps. 90. 1.) Lord thou
hast been our dwelling-place in all generations.
And now that they were going to settle in Canaan,
they must not change their habitation; still they will
need, and still they shall have, the eternal God for

their dwelling-jilace; without him Canaan itself
would be a wucferness, and aland of darkness.
2. Never was people so well supported and born
up ; underneath are the everlasting arms; that is, the
almighty power of God is engaged for the protec
tion and consolation of all that trust in him, m their
greatest straits and distresses, and under their hea
viest burthens. The everlasting arms shall support,
(1.) The interests of the church in general, that
they shall not sink, or be run down; underneath the
church is that Rock of ages on which it is built, and
against which the gates of hell shall never prevail,
Matth. 16. 18. (2.) The spirits of particular be
lievers, so that though they may be oppressed, they
shall not be overwhelmed by any trouble. How
low soever the people of God are at any time
brought, everlasting arms are underneath them
to keep the spirit from sinking, from fainting,
and the faith from failing, even when they are
pressed above measure. The everlasting covenant,
and the everlasting consolations that flow from it,
are indeed everlasting arms, with which believers
have been wonderfully sustained, and kept cheer
ful in the worst of times; divine grace is sufficient
for them. 2 Cor. 12. 9.
3. Never was people so well commanded and led
on to battle; "He shall thrust out the enemy from.
before thee by his almighty power which will make
room for thee, and by a commission which will bear
thee out, he shall say, Destroy them." They were
now entering upon a land that was in the fall pos
session of a strong and formidable people, and who
being at first planters, looked upon themselves as
its rightful owners; how shall Israel justify, and
how shall they accomplish, the expulsion of them?
(1.) God will give them a commission to destroy
the Canaanites, and that will justify them, and bear
them out in it, against all the world. He that is
sovereign Lord of all lives and all lands, not only
allowed and permitted, but expressly commanded
and appointed, the children of Israel both to take
possession of the land of Canaan, and to put to the
sword the people of Canaan, which, being thus
authorized, they might not only lawfully but honour
ably do, without incurring the least stain or impu
tation of theft by the one, or murder by the other.
(2. ) God will give them power and ability to destroy
them; nay, he will in effect do it to their hands: he
will thrust out the enemy from before them; for the
very fear of Israel shall put them to flight. God
drove out the heathen to plant his people, Ps. 44. 2.
Thus believers are more than conquerors over their
spiritual enemies, through Christ that loved them.
The Captain of our salvation thrust out the enemy
from before us, when he overcame the world, and
spoiled principalities and powers on the cross : and
the word of command to us is, " Destroy them; pur
sue the victory, and you shall divide the spoil."
4. Never was people so well secured and protect
ed, (v. 28.) Israel shall then dwell in safety alone.
Those that dwell in God, and make his name their
strong tower, dwell in safely; the place of their de
fence is the munitions of rocks, Isa. 33. 16. They
shall dwell in safety alone. (1.) Though alone;
though they contract no alliances with their
neighbours, nor have any reason to expect help or
succour from any of them, yet they shall dwell in
safety; they shall really be safe, and they shall
think themselves so. (2.) Because alone; they
shall dwell in safety, as long as they continue pure,
and unmixed with the heathen, a singular and pe -
culiar people. Their distinction from other nations,
though it made them like a speckled bird, (Jer. 12.
9.) and exposed them to the ill-will of those about
them, yet it was really their preservation from the
mischief their neighbours wished them, as it kept
them under the divine protection. All that keep

DEUTERONOMY, XXXIV.

715

close to God, shall be kept safe by him. It is pro
mised, that in the kingdom of Christ,- Israel shall
dwell safely, Jer. 23. 67
5. Never was people so well provided for; the
fountain of Jacob, that is, the present generation of
that people, which is as the fountain to all the
streams that shall hereafter descend and be derived
trom it, shall now presently be fixed upon a good
land. The eye of Jacob (so it might be read, for
the same word signifies a fountain and an eye) is
upon the land of corn and wine, that is, where they
now lay encamped, they had Canaan in their eye,
it was just before their faces, on the other side of the
river, and they would have it in their hands, and
under their feet quickly. This land which they had
their eye upon, was blessed both with the fatness of
the earth, and the dew of heaven; it was a land of
corn and wine, substantial and useful productions:
also his heavens (as if the heavens were particularly
designed to be blessings to that land) shall drop
down dew, without which, though the soil were ever
so good, the corn and wine would soon fail. Every
Israelite indeed has his eye, the eye of faith, upon
the better country; the heavenly Canaan, which is
richly replenished with better things than corn and
wine. 6. Never was people so well helped; if they were
in any strait, God himself rode upon the heavens for
their help, v. 26. And they were a people saved by
the Lord, v. 29. If they were in danger of any
harm, or in want of any good, they had an eternal
God to go to, an almighty Power to trust to; nothing
could hurt those whom God helped, nor was it pos
sible that that people should perish which was sav
ed by the Lord. They that are added to the
gospel-Israel, are such as shall be saved, Acts 2. 47.
7. Never was people so well armed; God himself
was the Shield of their help, by whom they were
armed defensively, and sufficiently guarded against
all assailants: and he was the Sword of their excel
lency, by whom they were armed offensively, and
made both formidable and successful in all their
wars. God is called the Sword of their excellency,
because, in fighting for them, he made them to ex
cel other people: or, because in all he did for them,
he had an eye to his sanctuary among them, which
is called the excellency of Jacob, Ps. 47. 4. Ezek.
28. 21. Amos 6. 8. Those in whose hearts is the
excellency of holiness, have God himself for their
Shield and Sword, are defended by the whole ar
mour of God; his word is their sword, and faith in
it, is their shield, Eph. 6. 16, 17.
8. Never was people so well assured of victory
over their enemies; They shall be found liars unto
thee; that is, " shall be forced to submit to thee sore
against their will, so that it will be but a counterfeit
submission; yet the point shall be gained, for thou
shalt tread upon their necks," (so the LXX.) which
we find done, Josh. 10. 24. "Thou shalt tread
down their strong holds, be they never so high; and
trample upon their palaces and temples, though es
teemed ever so sacred. If thine enemies be found
liars to thee," (so some read it,) " thou shalt tread
upon their high places; if they will not be held by
the bonds of leagues and treaties, they shall be bro
ken by the force of war." Thus shall the God of
peace tread Satan under the feet of all believers,
and shall do it shortly, Rom. 16. 20.
Now lay all this together, and then you will say,
Happy art than, O Israel! Who is like unto thee,
O people! Thrice happy the people whose God is
the Lord.
CHAP. XXXIV.
Having read how Moses finished his testimony, we are told
here how he immediately after finished his life. This
chapter could not be written by Moses himself, but was
added by Joshua or Eleazar, or, as Bishop Patrick con

jectures, by Samuel, who was a prophet, and wrote by
divine authority what he found in the records of Joshua,
and his successors the judges. We have had an account
of his dying words, here we have an account of his dying
work, and that is work we must all do shortly, and it had
need be well done. Here js, I. The view Moses had of
the land of Canaan just before he died, v. 1 . . 4. II. His
death and burial, v. 5, 6. III. His age, v. 7. IV. Israel's
mourning for him, v. 8. V. His successor, v. 9. VI. His
character, v. 10.. 12.
1 . k ND Moses went up from the plains of
IjL Moab unto the mountain of Nebo, to
the top of Pisgah, that is over against Jericho.
And the Lord showed him all the land of
Gilead, unto Dan, 2. And all Naphtali, and
the land of Ephraim, and Manasseh, and all
the land of Judah, unto the utmost sea, 3.
And the south, and the plain ofthe 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, I will give il
unto thy seed : I have caused thee to see it
with thine eyes, but thou shalt not go thither
Here is,
1. Moses climbing upward toward heaven, as high
as the top of Pisgah, there to die; for that was the
place appointed, ch. 32. 49, 50. Israel lay encamp
ed upon the flat grounds in the plains of Moab, and
from thence he went up, according to order, to the
mountain of Nebo; to the highest point or ridge of
that mountain, which was called Pisgah, v. X. Pis
gah is an appellative name for all such eminences.
It should seem, Moses went up alone to the top of
Pisgah, alone without help; a sign that his natural
force was not abated, when on the last day of his life
he could walk up to the top of a high hill without
such supporters as once he had when his hands were
heavy, (Exod. 17. 12.) alone without company;
when he had made an end of blessing Israel, we
may suppose he solemnly took leave of Joshua and
Eleazar, and the rest of his friends, who, probably,
brought him to the foot of the hill, but then he gave
them such a charge as Abraham gave to his ser
vants at the foot of another hill; Tarry ye here while
I go yonder and die:. they must not see him die, be
cause they must not know of his sepulchre. But,
whether this was so or not, he went up to the top of
Pisgah, 1. To show that he was willing to die: when
he knew the place of his death, he was so far from
avoiding it, that he cheerfully mounted a steep hill
to come at it. Note, Those that through grace are
well acquainted with another world, and have been
much conversant with it, need not be afraid to leave
this. 2. To show that he looked upon death as his
ascension. The soul of man, of a good man, when
he leaves the body, goes upward, (Eccl. 3. 21. ) in
conformity to which motion of the soul, the body
of Moses shall go along with it as far upward as its
earth will carry it. When God's servants are sent
for out of the world, the summons runs thus, Go up
and die.
II. Moses looking downward again toward this
earth, to see the earthly Canaan into which he must
never enter, but therein by faith looking forward to
the heavenly Canaan into which he should now im
mediately enter. God had threatened that he should
not come into the possession of Canaan, and the
threatening is fulfilled. But he had also promised
that he should have a prospect of it, and the pro
mise is here performed; The Lord showed him all
that good land, v. 1.
1. If he went up alone to the top of Pisgah, yet

716

DEUTERONOMY, XXXIV.

ne was not alone, for the Father was with him, John
16. 32. If a man has any friends, he will have them
about him when he lies a dying. But if, either
through God's providence, or their unkindness, it
should so happen, that we should then be alone, we
need fear no evil, if the great and good Shepherd be
with us, Ps. 23. 4.
2. Though his sight was very good, and he had
all the advantage of high ground that he could de
sire for the prospect, yet he could not have seen
what he now saw, all Canaan from end to end, (reck
oned about 160 miles,) and from side to side, (reck
oned about 50 or 60 miles,) if his sight had npt been
miraculously assisted and enlarged, and therefore it
is said, The Lord showed it him. 'Note, All the
pleasant prospects we have of the better country we
are beholden to the grace of God for; it is he that
gives the Spirit of Wisdom as well as the Spirit of
Revelation, the eye as well as the object. This
sight which God here gave Moses of Canaan, pro
bably, the Devil designed to mimic, and pretended
to out-do, when in1 an airy phantom he showed to
our Saviour, whom he had placed like Moses upon
an exceeding high mountain, all the kingdoms of
the world and glory of them, not gradually, as here,
first one country and then another, but all in a mo
ment of time.
3. He saw it at a distance; such a sight the Old
Testament saints had of the kingdom of the Messiah,
they saw it afar off: thus Abraham, long before this,
saw Christ's day; and being fully persuaded of it,
embraced it in the promise, leaving others to em
brace it in the performance, Heb. 11. 13. Such a
sight believers now have, throughgrace, of the bliss
and glory of their future state. The word and or
dinances are to them what mount Pisgah was to
Moses, from them they have comfortable prospects
of the glory to be revealed, and rejoice in hope of it.
4. He saw it, but must never enjoy it. As God
sometimes takes his people away from the evil to
come, so at other times he takes them away from
the good to come, that is, the good which shall be
enjoyed by the church in the present world. Glo
rious things are spoken of the kingdom of Christ in
the latter days, its advancement, enlargement, and
flourishing state; we foresee it, but we are not likely
to live to see it. Those that shall come after us,
we hope, will enter that promised land, which is a
comfort to us when we find our own carcases falling
in this wilderness. See 2 Kings 7. 2.
5. He saw all this just before his death. Some
times God reserves the brightest discoveries of his
grace to his people, to be the support of their dying
moments. Canaan was ImmanuePs land, (Isa. 8.
8. ) so that in viewing it he had a view of the bless
ings we enjoy by Christ. It was a type of heaven,
(Heb. 11. 16.) which faith is the substance and evi
dence of. Note, Those may leave this world with
a great deal of cheerfulness, that die in the faith of
Christ, and in the hope of heaven, and with Canaan
in their eye. Having thus seen the salvation of
God, we may well say, Lord, now lettest thou thy
servant depart in peace.
5. So Moses the servant of the Lord died
there in the land of Moab, according 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 sepul
chre unto this day. 7. And Moses teas a
hundred and twenty years.old when he died :
his eye was not dim, nor his natural force
abated. 8. And the children of Israel wept
for Moses in the plains of Moab thirty days :

so the days of weeping and mourning fbi
Moses were ended.
Here is,
I. The death of Moses, (v. 5.) Moses the servant
ofthe Lord died. God told him he must not go over
Jordan, and though at first he prayed earnestly for
the reversing of the sentence, yet God's answer to
his prayer sufficed him, and now he spake no more
of that matter, ch. 3. 26. Thus our blessed Saviour
prayed that the cup might pass from him, yet since
it might not, he acquiesced with, Father, thy will
be done. Moses had reason to desire to live a while
longer in the world. He was old, it is true, but he
had not yet attained to the years of the life of his
fathers; his father Amram lived to be 137; his
grandfather Kohath 133; his great grandfather Levi
137. Exod. 6. 16. .20. And why must Moses, whose
life was more serviceable than any of their's, die at
one hundred and twenty; especially since he felt not
the decays of age, but was as fit for service as ever?
Israel could ill spare him at this time; his conduct
and his converse with God would be as great a hap
piness to them in the conquest of Canaan as the
courage of Joshua. It bore hard upon Moses him
self, when he had gone through all the fatigues of
the wilderness, to be prevented from enjoying the
pleasures of Canaan; when he had borne the burthen
and heat of the day, to resign the honour of finish
ing the work to another, and that not his son, but his
servant, who must enter into his labours; we may
suppose that this was not pleasant to flesh and blood.
But the man Moses was very meek; God will have
it so, and he cheerfully submits. 1. He is here call
ed the servant ofthe Lord, not only as a good man,
all the saints are God's servants; but as a useful
man, eminently useful, who had served God's coun
sels in bringing Israel out of Egypt, and leading
them through the wilderness. It was more his
honour to be the servant ofthe Lord than to be king
in Jeshurun. 2. Yet he dies. Neither his piety nor
his usefulness would exempt him from the stroke of
death. God's servants must die that they may rest
from their labours; receive their recompense and
make room for others. When God's servants are
removed, and must serve him no longer on earth,
they go to serve him better, to serve him day and
night in his temple. 3. He dies in the land of Moab,
short of Canaan, while as yet he and his people
were in an unsettled condition and not entered into
their rest. In the heavenly Canaan there will be
no more death. 4. He dies according to the word
of the Lord. At the mouth of the Lord, so the
word is. The Jews say, "with a kiss from the
mouth of God. " No doubt he died very easily, (it
was an tvia.va.a-U — a delightful death,) there were
no bands in his death; and he had in his death a
most pleasing taste of the love of God to him: but
that he died in the mouth of the Lord, means no
more but that he died in compliance with the will
of God. Note, The servants of the Lord, when
they have done all their other work, must die at
last, in obedience to their Master, and be freely
willing to go home whenever he sends for them,
Acts 21. 13.
II. His burial, v. 6. It is a groundless conceit of
some of the Jews, that Moses was translated to
heaven as Elijah was, for it is expressly said he died
and was buried; yet, probably, he was raised to
meet Elias, to grace the solemnity of Christ's- trans
figuration. 1. God himself buried him, namely, by
the ministry of angels, which made this funeral,
though very private, yet very magnificent. Note,
God takes care of the dead bodies of his servants;
as their death is precious, so is their dust, not a grain
of it shall be lost, but the covenant with it shall be
remembered. When Moses was dead, God buried

DEUTERONOMY, XXXIV.

717

nim; when Christ was dead, God raised him, for
the law of Moses was to have an end, but not the
gospel of Christ;, believers are dead to the law that
they might be married to another, even to him who
is raised from the dead, Rom. 7. 4. It should seem
Michael, that is, Christ, (as some think,) had the
burying of Moses, for by him the Mosaical ordinan
ces were abolished and taken out of the way, nailed
to his cross, and buried in his grave, Col. 2. 14. 2.
He was buried in a valley over against Beth-peor.
How easily could the angels that buried him, have
conveyed him over Jordan and buried him with the
patriarchs in the cave of Machpelah! But we must
learn not to be over-solicitous about the place of our
burial; if the soul be at rest with God, the matter
is not great where the body rests. One of the Chal
dee paraphrasts says,' " He was buried over against
Beth-peor, that whenever Baal-peor boasted of the
Israelites being joined to him, the grave of Moses
over against his temple might be a check to him."
3. The particular place was not known, lest the
children of Israel, who were so very prone to idola
try, should have enshrined and worshipped the dead
body of Moses, that great founder and benefactor of
their nation. It is true, we read not, among all the
instances of their idolatry, that they worshipped
relics, the reason of which perhaps was, because
they were thus prevented from worshipping Moses,
and so could not for shame worship any other.
Some of the Jewish writers say, that the body of
Moses wi^ concealed, that necromancers, who in
quired ofthe dead, might not disquiet him, as the
witch of Endor did Samuel, to bring Mm up; God
would not have the name and memory of his servant
Moses thus abused. Many think this was the con
test between Michael and the Devil about the body
of Moses, mentioned Jude 9. The Devil would
make the place known that it might be a snare to
the people, and Michael would not let him. Those
therefore who are for giving divine honour to the
relics of departed saints, side with the Devil against
Michael our prince.
III. His age, v. 7. His life was prolonged, 1.
To old age. He was one hundred and twenty years
old, which though far short of the years of the pa
triarchs, yet much exceeded the years of most of
his contemporaries, for the ordinary age of man had
been lately reduced to seventy, Ps. 90. 10. The
years of the life of Moses were three forties; the
first forty he lived a courtier, at ease and in honour
in Pharaoh's court; the second forty he lived a poor
desolate shepherd in Midian; the third forty he
lived a king in Jeshurun, in honour and power, but
encumbered with a great deal of care and toil; so
changeable is the world we live in, and allayed with
such mixture; the world before us is unmixed, and
unchangeable. 2. To a good old age. His eye was
not dim, (as Isaac's, Gen. 27. 1. and Jacob's, Gen.
48. 10. ) nor was his natural force abated; there
was no decay either of the strength of his body or
of the vigour and activity of his mind, but he could
still speak and write and walk as well as ever; his
understanding as clear, and his memory as strong,
as ever. "His visage was not wrinkled, " say some
ofthe Jewish writers; "he had lost never a tooth,"
say others; and many of them expound it of the
shining of his face, (Exod. 34. 30. ) that that con
tinued to the last. This was the general reward
of his services; and it was in particular the effect of
his extraordinary meekness, for that is a grace
which is, as much as any other, health to the navel
and marrow to the bones. Of the moral law which
was given by Moses, though the condemning power
be vacated to true believers, yet the commands are
still binding, and will be to the end of the world;
the eye of them is not waxen dim, for they shall
discern the thoughts and intents ofthe heart, nor is

their natural force or obligation abated, but still we
are under the law to Christ.
IV. The solemn mourning that there was for
him, v. 8. It is a debt owing to the surviving
honour of deceased worthies, to follow them with
our tears, as those who loved and valued them, are
sensible of our loss of them, and are truly humbled
for those sins which have provoked God to deprive
us of them; for penitential tears very fitly mix with
these. Observe, 1. Who the mourners were, the
children of Israel: they all conformed to the cere
mony, whatever it was; though some of them per
haps, who were ill-affected to his government, were
but mock-mourners. Yet we may suppose there
were those among them, who had formerly quar
relled with him and his government, and perhaps
had been of those who spake of stoning him, who
now were sensible of their loss, and heartily la
mented him when he was removed from them,
though they knew not how to value him when he
was with them. Thus they who had murmured,
were made to learn doctrine, Isa. 29. 24. Note,
The loss of good men, especially good governors,
is to be much lamented and laid to heart: those are
stupid, who do not consider it. 2. How long they
mourned, thirty days; so long the formality lasted,
and we may suppose there were some, in whom
the mourning continued much longer. Yet the
ending of the days of weeping and mourning for
Moses is an intimation, that how great soever our
losses have been, we must not abandon ourselves to
perpetual grief; we must suffer the wound at least
to heal up in time. If we hope to go to heaven re
joicing, why should we resolve to go to the grave
mourning? The ceremonial law of Moses is dead
and buried in the grave of Christ; but the Jews
have not yet ended the days of their mourning for it.
9. And Joshua the son of Nun was full
of the spirit of wisdom ; for Moses had laid
liis hands upon him : and the children of
Israel hearkened unto him, and did as the
Lord commanded Moses. 10. And there
arose not a prophet since in Israel like unto
Moses, whom the Lord knew face to face,
1 1. In all the signs and the wonders which
the Lord sent him to do in the land of
Egypt to Pharaoh, and to all his servants,
and to all his land, 12. And in all that
mighty hand, and in all the great terror
which Moses showed in the sight of all
Israel. We have here a very honourable encomium
passed both on Moses and Joshua; each has his
praise, and should have. It is ungrateful so to
magnify our living friends, as to forget the merits
of those that are gone, to whose memories there is
a debt of honour due: all the respects must not be
paid to the rising sun; and, on the other hand, it is
unjust so to cry up the merits of those that are gone,
as to despise the benefit we have in those that sur
vive and succeed them. Let God be glorified in
both, as here.
I. Joshua is praised as a man admirably qualified
for the work to which he was called, v. 9. Moses
brought Israel to the borders of Canaan, and then
died and left them, to signify that the law made
nothing perfect, Heb. 7. 19. It brings men into a
wilderness of conviction, but not into the Canaan of
rest and settled peace. It is an honour reserved for
Joshua, (our Lord Jesus,of whom Joshua was a type,)
to do that for us, which the law could not do in that
it was weak through the fiesh, Rom. 8. 3, Through

/ie

DEUTERONOMY, XXXIV.

him we enter into rest; the spiritual rest of con
science and eternal rest in heaven. Three things
concurred to clear Joshua's call to this great under
taking. 1. God fitted him for it. He was full of
the spirit of wisdom; and so he had need, who had
such a peevish people to rule, and such a politic
people to conquer. Conduct is as requisite in a
general, as courage. Herein Joshua was a type of
Christ, in whom are hid the treasures of wisdom.
2. Moses, by the divine appointment, had ordained
him to it: He had laid his hands upon him; so sub
stituting him to be his successor, and praying to
God to qualify him for the service to which he
called him; and this comes in as a reason why God
gave him a more than ordinary spirit of wisdom,
because his designation to the government was
God's own act; those whom G°d employs, he will
in some measure make fit for the employment; and
because this was the thing that Moses had asked of
God for him, when he laid his hands on him.
When the bodily presence of Christ withdrew from
his church, he prayed the Father to send another
Comforter, and obtained what he prayed for. 3.
The people cheerfully owned him and submitted to
him. Note, An interest in the affections of people
is a great advantage, and a great encouragement to
those that are called to public trusts of what kind
soever. It was also a great mercy to the people,
that when Moses was dead, they were not as sheep
having no shepherd, but had one ready among
them, in whom they did unanimously, and might
with the highest satisfaction, acquiesce.
II. Moses is praised, (v. 10- -12.) and with good
reason. 1. He was indeed a very great man, especially
upon two accounts, (1.) His intimacy with the God
of nature; God knew Mm face to face, and so he
knew God. See Numb. 12. 8. He saw more of
the glory of God than any (at least) of the Old
Testament saints ever did. He had more free and
frequent access to God, and was spoken to, not in
dreams and visions and slumberings on the bed, but
when he was awake and standing before the cheru
bims. Other prophets, when God appeared and
spoke to them, were struck with terror, (Dan. 7.
8.) but Moses, whenever he received a divine reve
lation, kept his temper. (2.) His interest and
power in the kingdom of nature; the miracles of
judgment he wrought in Egypt before Pharaoh, and

the miracles of mercy he wrought in the wilderness
before Israel, served to demonstrate that he was a
particular favourite of Heaven, and had an extra
ordinary commission to act as he did on this earth.
Never was there any man whom Israel had more
reason to love, or whom the enemies of Israel had
more reason to fear. Observe, The historian calls
the miracles Moses wrought, signs and wonders,
done with a mighty hand, and great terror; which
may refer to the terrors of mount Sinai, by which
God fully ratified Moses's commission, and demon
strated it beyond exception to be divine, and this in
the sight of all Israel.
2. He was greater than any other of the prophets
of the Old Testament: though they were men of
great interest in heaven and great influence upon
earth, yet they were none of them to be compared
with this great man; none of them either evidenced
or executed a commission from heaven so as Moses
did. This seems to have been written long after,
yet then there had not risen any prophet like unto
Moses, nor did there arise any such betwixt that
and the sealing up ofthe vision and prophecy. By
Moses God gave the law, and moulded and formed
the Jewish church; by the other prophets he only
sent particular reproofs, directions, and predictions.
The last of the prophets concludes with a charge
to remember the law of Moses; Mai. 4. 4. Christ
himself often appealed to the writings of Moses, and
vouched him for a witness, as one that saw his day
at a distance and spake of him. But as»far as the
other prophets came short of him, our Lord Jesus
went beyond him; his doctrine more excellent, his
miracles more illustrious, and his communion with
his Father more intimate, for he had lain in his bo
som from eternity, and by him God does now in
these last days speak to us. The history of Moses
leaves him buried in the plains of Moab, and con
cludes with the period of his government; but the
history of our Saviour leaves him sitting at the right
hand of the Majesty on high, and we are assured
that ofthe increase of his government and peace
there shall be no end. The apostle, in his epistle to
the Hebrews, largely proves the pre-eminence of
Christ above Moses, as a good reason why we that
are christians, should be obedient, faithful, and con
stant, to that holy religion which we make profes
sion of. God, by his grace, make us all so!

END OF VOL. FIRST.

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